(Aries Book Series 13) Jan A. M. Snoek-Initiating Women in Freemasonry-Brill Academic Pub (2012)

Initiating Women in Freemasonry
Aries Book Series
Texts and Studies in Western Esotericism
Editor
Marco Pasi
Editorial Board
Jean-Pierre Brach
Nicholas Goodrick-Clarke
Wouter Hanegraafff
Advisory Board
Antoine Faivre – Olav Hammer
Andreas Kilcher – Arthur McCalla
Monika Neugebauer-Wölk – Mark Sedgwick
Jan Snoek – György Szo
˝nyi
Garry Trompf
VOLUME 13
The titles published in this series are listed at brill.nl/arbs

Initiating Women
in Freemasonry
The Adoption Rite
by
Jan A.M. Snoek
LEIDEN • BOSTON
2012
Cover illustration: Adoption lodge initiating a Candidate, gouache, First Empire (Musée de la franc
maçonnerie, © GOF).
This book is printed on acid-free paper.
Library of Congress Cataloging-in-Publication Data
Snoek, Joannes Augustinus Maria, 1946–

Initiating women in Freemasonry : the adoption rite / by Jan A.M. Snoek.
p. cm. — (Aries book series, ISSN 1871-1405 ; v. 13)
Includes bibliographical references (p. ) and index.
ISBN 978-90-04-21079-0 (hardback : alk. paper) 1. Women and freemasonry. 2. Freemasonry—
Rituals. I. Title.
HS851.S66 2012
366’.12082—dc23
2011039518
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covering Latin, IPA, Greek, and Cyrillic, this typeface is especially suitable for use in the
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ISSN 1871-1405
ISBN 978 90 04 21079 0 (hardback)
ISBN 978 90 04 21934 2 (e-book)
Copyright 2012 by Koninklijke Brill NV, Leiden, The Netherlands.

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Fees are subject to change.
Dedicated to the members of lodge ‘Cosmos’, who keep the
Adoption Rite alive.
CONTENTS
Abbreviations ................................................................................................... ix
List of Illustrations .......................................................................................... xi
Preface and Acknowledgements ................................................................ xiii
1. Introduction and Summary .................................................................... 1
2. The Start ....................................................................................................... 9

England ......................................................................................................... 9
France ........................................................................................................... 14
‘La Loge de Juste’ in 1751 ......................................................................... 17
Adoption Lodges before 1751 .................................................................. 22
La Franc-Maçonne 1744 ............................................................................ 25
3. The Contents of the Adoption Rite ..................................................... 35

An Example From 1770 ............................................................................ 36
Analysis ......................................................................................................... 44
Le Parfait Maçon 1744 ............................................................................... 63
The Creation of a Rite .............................................................................. 78
4. The Roots of the Tradition ..................................................................... 87

William Mitchell ........................................................................................ 87
Comparing the Texts ................................................................................ 93
Conclusions ................................................................................................. 120
5. The Documents in Context I: The Eighteenth Century ................ 125

1744–1760 ...................................................................................................... 126
1760–1771 ....................................................................................................... 133
1771–1775 ....................................................................................................... 141
1775–1789 / 1794 ......................................................................................... 149
Rituals in Other Languages than French ........................................... 165
6. The Documents in Context II: The Nineteenth Century .............. 175

1797–1815 ....................................................................................................... 177
1815–1870 ....................................................................................................... 183
1870–1897 ...................................................................................................... 195
Adoption Lodges Outside France ......................................................... 201
viii contents
7. The Documents in Context III: The Twentieth Century ............... 203

1899–1903 ...................................................................................................... 203
1903–1911 ....................................................................................................... 224
1912–1922 ....................................................................................................... 241
1923–1939 ...................................................................................................... 262
Since 1945 ..................................................................................................... 287
8. The Diffferent Families of Rituals .......................................................... 301

The ‘Clermont’ Family ............................................................................. 302
The ‘Grand Orient’ Family ...................................................................... 323
The ‘Third’ Tradition ................................................................................ 329
Mixed Families ........................................................................................... 332
Rituals, Belonging to No Defĳined Tradition ...................................... 340
Conclusions ................................................................................................. 340
9. The Development of the Rituals ........................................................... 341

Developments in the Diffferent Families of Rituals ........................ 341
General Developments ............................................................................ 353
Conclusions Concerning Theory ........................................................... 379
Illustrations .............................. ...................................................... following 386
Appendices
A. Table of the Adoption Rite Rituals, Ordered by Code .................. 387
B. Descriptions of All 18th Century Adoption Rituals in French,
Mentioned in this Book .......................................................................... 395
C. The Possibly Oldest MS of an Adoption Ritual ‘Grand Orient’
Family [BN FM4 151, Ado1744] .............................................................. 418
D. The Possibly Oldest MS of an Adoption Ritual of the ‘Clermont’
Family (BN BAYLOT FM4 7, Ado1753) ................................................ 425
E. MS of an Adoption Ritual of the ‘Brunswick’ Family
(UGLE YFR. 828.MAC, Ado1770) .......................................................... 437
F. Defĳinition of the Traditions / Families of Adoption Rite Rituals 454
Bibliography ..................................................................................................... 513

Index of Rituals ............................................................................................... 523
Index of Names ................................................................................................ 528
Index of Subjects ............................................................................................. 537
ABBREVIATIONS
AQC Ars Quatuor Coronatorum

BL British Library
BN Bibliothèque Nationale de France, département des manuscrits
occidentaux, Paris
DFM Deutsches Freimaurer Museum, Bayreuth
GLD Danske Store Landsloges (Grand Lodge of Denmark), Arkiv og
Bibliotek, Copenhagen
GLF Grande Loge de France, Paris
GLFF Grande Loge Feminine de France, Paris
GLS Grand Lodge of Scotland, Edinburgh
GOF Grand Orient de France, Paris
GON Groot Oosten der Nederlanden, (Grand East of the Netherlands),
Cultureel Maçonniek Centrum ‘Prins Frederik’, The Hague
GSPK Geheimes Staatsarchiv Preußischer Kulturbesitz, Freimaurer-
bestand, Berlin
Morison The Morison Library, Grand Lodge of Scotland, Edinburgh
NLA National Library of Australia, Canberra, Australia
RT Renaissance Traditionnelle
SFMO Svenska Frimurareordens, Stockholm
UGLE Library and Museum of Freemasonry, United Grand Lodge of
England, London
LIST OF ILLUSTRATIONS
1. Illustration, showing the climbing of the ladder

(from Léo Taxil: Les mystères de la franc-maçonnerie
Pl. XLIV, copied in Van de Sande 1995 144) ........................... [Plate I]
2. Climbing the Tower of Babel (from Taxil [1891] 100) ......... [Plate II]
3. Illustration from the fĳirst French publication of the
Adoption rituals (Ado1772) (© GLS) ....................................... [Plate III]
4. Tracing Board for the fĳirst degree from Le Parfait Maçon
1744 (© GON) ................................................................................ [Plate IV]
5. Tracing Board for the second degree from Le Parfait Maçon
1744 (© GON) ................................................................................ [Plate IV]
6. Ado1774g: First degree, fĳirst illustration: The regalia of the
degree (© BN) ................................................................................ [Plate V]
7. Ado1774g: First degree, second illustration: The preparation
room (© BN) .................................................................................. [Plate V]
8. Ado1774g: First degree, third illustration: Tracing Board
(© BN) ............................................................................................. [Plate VI]
9. Ado1774g: Second degree, fĳirst illustration: The regalia of
the degree (© BN) ........................................................................ [Plate VII]
10. Ado1774g: Second degree, second illustration:
The preparation room (© BN) .................................................. [Plate VII]
11. Ado1774g: Second degree, third illustration: Tracing Board
(© BN) ............................................................................................. [Plate VIII]
12. Ado1774g: Third degree, fĳirst illustration: The regalia of the
degree (© BN) ................................................................................ [Plate VIII]
13. Ado1774g: Third degree, second illustration:
Tracing Board (© BN) ................................................................. [Plate X]
14. Ado1775a: Plan of the lodge room for the fĳirst degree
(© BN) ............................................................................................. [Plate XI]
15. Ado1775a: Plan of the lodge room for the third degree
(© UGLE) ........................................................................................ [Plate XI]
16. Ado1775a: PL. I. Tracing Board for the fĳirst degree (© BN) .... [Plate XII]
17. Ado1775a: PL. III. Tracing Board for the second degree
(© UGLE) ........................................................................................ [Plate XIV]
18. Ado1775a: PL. II. Tracing Board for the third degree
(© UGLE) ........................................................................................ [Plate XVI]
19. Ado1775b: Pl. I. Tracing Board for the fĳirst degree
(© GON) .......................................................................................... [Plate XIII]
xii list of illustrations
20. Ado1775b: Pl. II. Tracing Board for the second degree
(© GON) .................................................................................... [Plate XV]
21. Ado1775b: Pl. III. Tracing Board for the third degree
(© GON) .................................................................................... [Plate XVII]
22. Ado1778: fĳirst illustration, Tracing Board fĳirst degree
(© BN) ....................................................................................... [Plate XVIII]
23. Ado1778: second illustration, Tracing Board third degree
(© BN) ....................................................................................... [Plate XVIII]
24. Ado1785: Vignette of the lodge ‘La Candeur’ (© GLS) ..... [Plate XIX]
25. Ado1785–Stendal: First degree, Title page (© GSPK) ...... [Plate XX]
26. Ado1785–Stendal: First degree, Tracing Board
(© GSPK) .................................................................................. [Plate XXI]
27. Ado1785–Stendal: Second degree, Title page (© GSPK) .... [Plate XXII]
28. Ado1785–Stendal: Second degree, Tracing Board
(© GSPK) .................................................................................. [Plate XXIII]
29. Ado1785–Stendal: Third degree, Title page (© GSPK) .... [Plate XXIV]
30. Ado1785–Stendal: Third degree, Tracing Board
(© GSPK) .................................................................................. [Plate XXV]
31. Ado1791E: Title page (right) and Tracing Board (left)
(© UGLE) .................................................................................. [Plate XXVI]
32. Adoption lodge initiating a Candidate, gouache,
First Empire (© GOF) ............................................................ [Plate XXVII]
33. Stamp of the “3e Territoire Militaire, Tonkin” on the
back of Ado1901 (© GLF) ...................................................... [Plate XXVIII]
34. Certifĳicate, ca. 1933 (© lodge ‘Cosmos’, GLFF) ............... [Plate XXVIII]
35. Cover of the draft for the ‘mémento’ of the fĳirst degree,
1932 (© GLF) ............................................................................ [Plate XXIX]
36. Idem, detail ............................................................................... [Plate XXIX]
37. Cover of the ‘mémento’ for the fĳirst degree, 1932
(© GLF) ..................................................................................... [Plate XXX]
38. Cover of the ‘mémento’ for the second degree, 1932
(© GLF) ..................................................................................... [Plate XXX]
39. German Tracing Board (‘Tableau’) for the second degree of
an Adoption lodge (Beyer 1954 opposite 97, © DFM) ... [Plate XXXI]
40. Madeleine Pelletier (© Bibliothèque Marguerite
Durand, Paris) ......................................................................... [Plate XXXI]
41. Germain Rhéal as Grande Maîtresse of lodge Thébah in
1946 (© Lodge ‘Cosmos’, GLFF) .......................................... [Plate XXXII]
42. Germain Rhéal and Louise Triniolle around 1950
(© Lodge ‘Cosmos’, GLFF) ................................................... [Plate XXXII]
PREFACE AND ACKNOWLEDGEMENTS
Freemasonry has the reputation of being a male thing.1 Probably, this is

mainly based on the fact that in reality the large majority of the Free-
masons was and is male. Yet, it is often concluded as something logical,
that the initiation of women was ‘always’ interdicted. And that is not the
case at all. At the end of the 16th century, the lodges of Edinburgh and of
Kilwinning – both of them still existing under the Grand Lodge of Scot-
land – quarrelled about which one of them was the oldest one. We must,
therefore, assume that Freemasonry existed at least in the middle of the
16th century, and thus that it is at least four and a half centuries old today.
Yet, Anderson’s famous interdiction of 1723 to initiate women seems to
have no precedent. If my assumption, which I shall try to defend in this
book, that the initiation of women in Adoption lodges started no later
than in 1744, is correct, then there is a gap of only 21 years between these
two events. And there seems to exist no serious study about whether or
not there were women initiated during this interval.
Despite the fact that women were thus initiated during almost the entire
history of Freemasonry, the prejudice against their initiation was, and is,
massive. Although the number of publications about mixed and female
Freemasonry is considerable, it is negligible compared to what has been
published about its male counterpart. And of those publications, which
are available, the vast majority is written from an obviously biased posi-
tion. Furthermore, of those studies, which are of a really scholarly quality,
none pay serious attention to the rituals of the Adoption Rite. Indeed, the
only publication I know which, by its title, claims to be explicitly about
the “degrees and rituals of the Adoption Lodges” is not only highly inaccu-
rate, but above all woefully superfĳicial and prepossessed.2 For example:
... the rituals dedicated to Ladies’ masonry ... had the decency to never claim
to be a rite, nor to aim to become an initiatory process and progression, an
essential diffference with their masculine couterparts ...3
1
“There’s only one thing more mysterious than Freemasons, and that’s women Free-
masons. The controversial brotherhood is widely thought to be a male-only preserve, but
sisters, or should that be ‘brothers’, are doing it for themselves” (Meynell 2005 1).
2
I am referring here to Doré 1981, republished in Doré 1999 103–136. On Doré’s incorrect
assessment see also Burke & Jacob 1996 529.
3
Doré 1981 120 = Doré 1999 115.
xiv preface and acknowledgements
This ignores the fact that, for example, the minutes of the Adoption lodge
‘La Candeur’ mention several times the ‘ordre d’adoption’ and the ‘rit
d’adoption’.4 It also shows, that its author did not fĳind it worthwhile to
try to understand these rituals as initiation rituals. In fact, he claims that
they are not, as opposed to the male ones, but fails to mention his criteria
to decide so. In more recent years, mixed and female masonic orders in
general, and the Adoption lodges in particular, have become the subject
of more serious research. But usually, these are purely historical studies,
which exclude their rituals.5 Frequently, this leads to incorrect conclusions.
For example, Picart claims that, in the 18th century Adoption lodges, “the
ladies are always referred to as Sisters but never ‘lady masons’”,6 whereas
the rituals always refer to the Sisters as ‘maçonnes’ (female masons), for
example: “The master says to her: Madame, now that you are an Appren-
tice Mason, allow me to give you, in your quality as such, the fĳirst Kiss of
Peace” (Ado1753). In this book, I have chosen for the opposite approach,
concentrating my research primarily on the available rituals, of which I
collected as many as I could. Ironically, this way it turned out to be pos-
sible to at least formulate theories about a number of questions, which
previous studies had to leave unanswered for lack of evidence.
The background of the research of which the results are presented
here, formed the desire to test the theory of ‘transfer of ritual’ which I for-
mulated a number of years ago together with some colleagues.7 For that
purpose, a project was started within the larger Research Program (Sonder-
forschungsbereich) on ‘Ritual Dynamics’ at the University of Heidelberg in
2002. This Research Program was made possible by the German Research
Foundation (DFG), for which I would like to express my gratitude here.
Basically, the theory of ‘transfer of ritual’ states, that when the context of
a ritual changes, probably also the ritual itself will be changed, since it
4
Minutes Book in the National Archive of France (ab/XIX/5000/6), e.g. f. 17r (1/4/1776)
and 24v (22/3/1777).
5
Among the few publications which do pay some attention to these rituals are Burke
& Jacob 1996 and Burke 2000. These studies, however, include only a restricted number of
such rituals, which results in other mistakes, such as the claim that the degrees ‘Sublime
Ecossaise’ and ‘Amazonnerie Anglaise’ both date “from the last quarter of the [18th] cen-
tury” (Burke & Jacob 1996 531) or even from the 1780s (Burke 2000 256). The oldest version
of the second one of these I too found only in a manuscript of ca. 1775 (BN FM4 1323), but
the fĳirst one, in which the story of Judith and Holofernes is re-enacted, is found in at least
fĳive manuscripts from the 1760s, though under a diffferent name (Élu; see Chapter 9, sec-
tion ‘High Degrees’).
6
Picart 2008 20, 67.
7
Langer, Lüddeckens, Radde & Snoek 2006.
preface and acknowledgements xv
has to be adapted to the new situation. The reverse is not necessarily so:
if we observe that a ritual was changed at a certain point in time, then
that does not always mean that the context had changed. Nevertheless, it
does make sense to ask if maybe there was some change in the context. In
order to fĳind correlations between changes in certain rituals and changes
in their context, it is necessary to have a rather detailed description of
both the historical development of these rituals concerned and of their
context. Since such a description, especially of the development of the
rituals of the Adoption Rite, did not exist, it forms a substantial part of
this book.
Regrettably, the work eventually took much longer than the originally
planned three years. Also, the original plan to investigate four examples of
mixed and female Orders with respect to what was changed in the rituals
they inherited from male Freemasonry, thus relating changes in rituals to
changes in the gender-context, turned out to result in much more than
could be published in a single book. Especially the part about the fĳirst
example, the Adoption lodges, needed much more space than what was
available. In the fĳirst place, the number of available rituals of the Adoption
Rite turned out much larger than expected (about 130, see Appendix A),
wherefore their description and analysis also took more space and time.
Secondly, the history of those Adoption lodges, which existed between
1900 and 1940 within the Grande Loge de France, had never before been
described in acceptable detail and based on the documentary evidence
available. Indeed, this had so far not been possible either, since these
documents had been confĳiscated by the Nazis during the Second World
War, and afterwards been transported to Moscow. Only in 2000 have they
returned to Paris, where I could use them in the premises of the Grande
Loge de France. It is therefore with good reason that the chapter of this
book, which describes the history of the Adoption lodges in the 20th cen-
tury, is by far the largest one.
Nevertheless, all phenomena more or less related to the Adoption lodges
and their rituals, but not quite that (such as the Order of the Mopses,8
the Egyptian Rite (mère Loge de la Maçonnerie égyptienne d’adoption,
founded 1782) of Cagliostro (Giuseppe Balsamo, 1743–1795),9 the Rite of
the lodge “Les Commandeurs du Mont-Thabor” (Le Chapitre métropolit-
ain des Dames Écossaises de France de l’hospice de Paris, colline du mont
8
Maler (ed.) 2000; Trabold 1998; Illgen (ed.) 1973; Thory 1812 347–350; Anon. 1745.
9
Amadou 1996; Brunet [1992]; Kiefer [1991]; Evans 1941, Thory 1812 344, 389–430.
xvi preface and acknowledgements
Thabor 1808–1829) of Michel-Ange Bernard de Mangourit du Champ-

Daguet (1752–1829),10 and the system practised in the lodge “Le Temple
des Familles” (1860–1863) of Luc-Pierre Riche-Gardon (1811–1885)11) are
systematically ignored in order to prevent further excessive increase of
the size of this book.
I would like to thank here all those who supported my research so gen-
erously, often spending a considerable amount of time to help me. As
always in such cases, it is not possible to mention all of them explicitly,
but at least some should be named individually. The fĳirst to be named is
no doubt Françoise Moreillon, the historian of lodge ‘Cosmos’ in Paris, the
only lodge still working with a form of the Adoption Rite rituals. When
I started my research, she was the only one who already really knew the
documents about the Adoption lodges in the ‘Russian’ archives. Without
her help and her enthusiasm, this book would not have become what it
is. Secondly, I want to thank Michael Taylor, who translated all the quota-
tions from French sources into English and corrected my English text, for
his devoted collaboration. I received enormous support from a number
of libraries and librarians, much more than what can be considered their
normal duty. Of them I wish to mention Madame Sylvie Bourel, librarian
of the department Western Manuscripts of the Bibliothèque Nationale de
France; François Rognon, librarian of the Grande Loge de France; Pierre
Mollier, librarian of the Grand Orient de France; Evert Kwaadgras and Wim
van Keulen of the Cultureel Maçonniek Centrum ‘Prins Frederik’ in The
Hague; Diana Clements and Martin Cherry of the Library and Museum of
Freemasonry in London; and Robert Cooper, librarian of the Grand Lodge
of Scotland in Edinburgh. Furthermore, I thank the Kölner Stiftung zur
Förderung der Masonischen Forschung an Hochschulen und Universitäten
for its fĳinancial support of the publication of this book.
I also thank all those who gave permission to use pictures and docu-
ments: Philippe Bretagnon of the Département de la reproduction, Biblio-
thèque Nationale de France, especially for fĳig. 6–14, 16, 22 and 23; Pierre
Mollier of the Grand Orient de France, especially for fĳig. 32; François
10
By Burke incorrectly not distinguished from the true Adoption Lodges (Burke 2000
258). See further Bossu 1971; Doré 1981 133–134 = Doré 1999 132–133; Ligou (ed.) 1998 sub
‘Dames Écossaises de France de l’hospice de Paris, Colline du Mont-Thabor’ (339), sub
‘Mangourit du Champ-Daguet’ (776/777), & sub ‘Rite du Souverain Chapitre métropoli-
tain des Dames Écossaises de France, de l’Hospice de Paris, Colline du Mont-Thabor’
(1051/1052); Jupeau-Réquillard 2000 68/69.
11
Doré 1981 134 = Doré 1999 133; Hivert-Messeca 1997 207–220; Jupeau-Réquillard 2000
80–82, 90–96; Allen 2003 822–823; Allen 2008 225–227.
preface and acknowledgements xvii
Rognon of the Grande Loge de France, especially for fĳig. 33 and 35–38;
Mrs. Denise Oberlin, Grande Maîtresse of the Grande Loge Féminine de
France, especially for fĳig. 34, 41 and 42; Jacq Piepenbrock of the Cultureel
Maçonniek Centrum ‘Prins Frederik’ in The Hague, especially for fĳig. 4, 5
and 19–21; Diane Clements of the Library and Museum of Freemasonry in
London, especially for fĳig. 15, 17, 18 and 31; Robert Cooper of the Grand
Lodge of Scotland, especially for fĳig. 3 and 24; Mrs. Kornelia Lange of the
Geheimes Staatsarchiv Preußischer Kulturbesitz in Berlin, especially for
fĳig. 25–30; Roland M. Hanke of the Deutsches Freimaurer Museum in Bay-
reuth, especially for fĳig. 39; and Christine Bard, Professor of Contempo-
rary History of the Université d’Angers and president of the Association
des Archives du Féminisme, for informing me that no permission is nec-
essary at the moment for using pictures from the Bibliothèque Margue-
rite Durand, Paris – in this case the picture of Madeleine Pelletier, fĳig. 40
(e-mail of 16/3/2009 to Françoise Moreillon).
Jan A.M. Snoek

Heidelberg, 31 May 2011
CHAPTER ONE
INTRODUCTION AND SUMMARY
‘Freemason’ is a short form of ‘Freestone Mason’, which refers to a mason

who is qualifĳied to work with Freestone. That is not a particular kind, but
rather the highest quality of stone, that which can be hewn in all direc-
tions without cleaving, thus suitable for the production of sculptures. That
quality of stone was, of course, not only the best, but also the most expen-
sive one, and thus one had to be fully trained as a sculptor in order to be
allowed to work with it. These sculptors were thus called Freemasons, and
since they were the highest educated craftsmen involved in the building
trade, it is not surprising to see that it was from them that the Master
Builders, later called Architects, developed.
From an early period onwards they must have practiced initiation ritu-
als, in a way consecrating those whom they admitted among them. Wil-
liam Schaw, Master of Works of the King of Scotland, signed new statutes
for the lodges, which existed there, in 1598 and 1599, and these statutes
clearly show that these lodges practised Freemasonry.1 Around the same
time we fĳind in London the ‘Acception’ within the ‘London Company of
Masons’, from which there is a continuous line to four lodges, which met
in 1716 and 1717 in order to solve certain problems. After the big fĳire of
London in 1666, craftsmen from all over Europe had come to participate
in the rebuilding of the city, and some of them had joined the lodges,
which thus had prospered. But now that the rebuilding of London was
completed, there was no money, and thus no work anymore, and so they
went elsewhere again, leaving the London lodges in a state of desolation.
This triggered a process of reorganisation, probably initiated by two ‘gen-
tlemen Masons’, Jean Théophilus Desaguliers and James Anderson. This
reorganisation of the London lodges took about a decade (1715–1725). Dur-
ing that time, these lodges made themselves independent from the ‘Lon-
don Company of Masons’ and created an organisation of its own, which
later became known as the Premier Grand Lodge.
The signifĳicant change was that the target group of the lodges from
now on was no longer the most excellent craftsmen, but gentlemen like
1
Stevenson 1988, Snoek 2002.
2 chapter one
Desaguliers and Anderson themselves. That gentlemen were accepted as

members was in itself nothing new, there had for centuries been some.
The new thing was that the relative importance of the two target groups,
craftsmen and gentlemen, was inversed. In order to attract these gentle-
men, the lodges had to present themselves in a diffferent way. The new
image was made clear in the fĳirst printed version of the Constitutions of
the Order, prepared by Anderson and published in 1723. After about a
century of constant civil war, the lodges offfered a free space where people
of all Christian religions and of all political convictions were accepted as
equals. Furthermore, the lodges would from now on operate on the mar-
ket of the, at the time, so fashionable men’s clubs. Finally, the rituals were
maintained, but adapted to the lesser level of education of the new mem-
bers. By the end of 1725, Freemasonry had become a new product, ready
for the world market.
In this new form, Freemasonry would soon be exported all over the
world. The several states of Continental Europe came fĳirst, but the many
British colonies followed soon, and it took not long before other Euro-
pean colonial powers started exporting Freemasonry to the rest of the
world as well. But it were not only traders who were responsible for the
rapid spread of Freemasonry. Many regiments soon had a military lodge
attached to it, and these regiments too were often extremely mobile. They
did not initiate military men alone, but local civilians as well. And when
the regiment moved on, these local members who were left behind would
usually create a lodge of their own.
However, on the British Isles, there existed not only this reformed Free-
masonry of the London based Premier Grand Lodge. We saw already that
in Scotland a form of Freemasonry existed at least since the middle of the
16th century. Probably the same holds true for Ireland. Irish day labour-
ers came in large numbers to London in order to work there in the fĳirst
half of the 18th century. Some of them had become Freemasons in Ireland
before they came to London. When they tried to get access to the lodges
of the Premier Grand Lodge, they would either not be let in, because of
their low social status, or else they were quite surprised about the rituals
they witnessed here. From the 1730s onwards they started founding their
own lodges, and around 1750–1752 these united into a new Grand Lodge,
referring to themselves as the ‘Antients’, and calling the members of the
Premier Grand Lodge, whom they rightly accused of having changed the
rituals, the ‘Moderns’. Still, it is clear now that the ‘Antients’ did adopt
at least part of the new forms which had become characteristic for the
Premier Grand Lodge, and they thus were not just working the Irish way.
introduction and summary 3
And then there was still a third masonic tradition in England, represented
by those who referred to themselves as the Harodim, as well as the old
York lodge and the York based ‘Grand Lodge of All England’. All in all
then, there were at least fĳive British masonic traditions by the middle of
the 18th century: Scottish, Irish, Modern, Antient and Harodim. Even if
the ‘Antients’ would have been no more than a creative mixture of ‘Irish’
and ‘Modern’ Freemasonry, then there were still four traditions which we
today cannot trace back to a common origin. All fĳive had diffferent forms,
including diffferent rituals.
There are good reasons to assume that the Moderns were not the fĳirst
to export Freemasonry outside the British Isles. The fĳirst lodges in Paris,
emerging from 1726 onwards, were Jacobite and, it seems, Harodim. Also
the fĳirst Grand Masters of the French Grand Lodge were British Jacobites.
Probably this had to do with the fact that the Stuart Pretender to the Brit-
ish Crown lived in exile in Saint Germain en Lay, directly West of Paris. But
the product of the Moderns would soon proof to be more successful, and
it took only until December 1729 before the fĳirst ‘Modern’ – and Hanover-
ian – lodge was founded in Paris. When in 1738 the French Grand Lodge
elected its fĳirst French Grand Master, French Freemasonry was already
predominantly ‘Modern’. Furthermore, the French translated the rituals,
and changed them at the same time (partly out of apparent ignorance of
the meaning of certain English words), while also adding more detailed
descriptions of the actions to be performed, thus creating a new form of
Freemasonry in its turn. This form soon spread over most of continental
Europe, sweeping away almost all traces of earlier lodges, which had been
created directly on the basis of the tradition of the English ‘Moderns’.
It is under these circumstances that the fĳirst Adoption lodges seem to
have initiated women into Freemasonry in France. Chapter 2 of this book
describes how even in England itself the ‘men’s club’ model of the Mod-
erns’ Freemasonry was not uncontested. In France, Freemasonry met with
an, in this respect, dramatically diffferent culture, and it is thus not surpris-
ing to see that here the Ladies did not accept their exclusion and were
eventually initiated in the Adoption lodges. One of the best-documented
Adoption lodges from the earliest period is the ‘Loge de Juste’ of 1751. It
provides us with much information about how these lodges operated at
that time. The next step is to track down even older traces of Adoption
lodges. These include two lodges, founded by Wilhelm Mathias Neergaard,
the fĳirst (from 3/10/1748 onwards) in Jena (Germany), the second (from
16/4/1750 onwards) in Copenhagen. Furthermore, in the lodge ‘L’Anglaise’
in Bordeaux was reported in 1746 that “Lodges of Lady Freemasons called
4 chapter one
the Sisters of the Adoption” were being held in the city. Finally, the book-
let La Franc-Maçonne of 1744 is analysed, showing that the anonymous
author must have been familiar with the vocabulary, which we know from
the rituals used in the Adoption lodges. The conclusion is drawn that its
claim that only recently a third Lady had been initiated into Freemasonry
may well represent a historical fact.
Chapter 3 then presents an example of rituals for the fĳirst three degrees
of the Adoption Rite, in order to give the reader an idea of what we are
talking about. My translation of the French text is followed by an analysis,
showing the sublime quality of these ceremonies when judged as initia-
tion rituals. Crucial is the reinterpretation of the story of the Fall from
a felix culpa perspective, recognisable a.o. in Milton’s Paradise Lost. This
high quality makes it unlikely that they were created ‘overnight’ in France,
just to satisfy the curious ladies who pressed to be admitted into the male
lodges. A comparison of these rituals with those which were published,
again in 1744, in the booklet Le Parfait Maçon shows a large number of
remarkable similarities. This allows for an attempt to reconstruct the cre-
ation of the Adoption Rite. In the fĳirst place, the term ‘adoption’ turns
out to have been in use in at least one form of English Freemasonry from
the 1660s to ca. 1720 as a synonym of ‘initiation’. Secondly, the fact that in
some early Adoption lodges, such as the ‘Loge de Juste’ of 1751, both men
and women were initiated points to a transition of a form of Freemasonry
which at fĳirst initiated men only, then both men and women, and fĳinally
only women. If that were the case, and if Le Parfait Maçon in fact would
describe the rituals, which had been practised at the time when only men
were initiated yet, then we can analyse what changes were made when
these rituals were adapted for the initiation of women.
What remains is the question where the rituals, described in Le Parfait
Maçon, came from. That is analysed in the next chapter. Here it is shown
that there is a strong relation between both these rituals and those of the
Adoption Rite on the one hand and the, admittedly minimal, information
we have about those which were practiced in England within the Harodim
tradition on the other. In the fĳirst place, the story about William Mitchell
is retold from this perspective. Mitchell fetched in 1750 documents from a
Harodim Provincial Grand Lodge in London in order to practice that Rite
in The Hague. In stead he became one of the founders of the Adoption
lodge there in 1751. Only later he founded a new Harodim Order, the Royal
Order of Scotland, in Edinburgh based on the same set of documents. This
all fĳits if we assume that the Adoption lodges were in fact part of the
Harodim tradition. The comparison of the texts, which is then performed,
strongly supports this assumption. An element, which seems to miss in

the Harodim tradition, while it is present in the rituals of the Adoption
lodges, is Jacob’s Ladder. That however can be shown to be borrowed
from the ‘Ordre Sublime des Chevaliers Élus’, the fĳirst masonic chivalric
Order. Like the Harodim lodges in France, so also this Order was Jacobite.
The people responsible for the creation of the rituals for the Adoption
lodges may thus easily have known both. Finally John Milton’s Paradise
Lost is compared to both Le Parfait Maçon and the rituals of the Adop-
tion Rite. The result is astonishing, showing many remarkable similarities
again, and thus suggesting that this too may well have been an additional
source for the compilers of the Adoption Rite rituals.
The next three chapters present the history of Freemasonry in France,
and after each period which may be distinguished, the documents from
that time which contain rituals of the Adoption Rite, concentrating mainly
on the fĳirst three degrees. Thus the development of the rituals is presented
side by side with that of their immediate context. However, it becomes
clear at once that not only are these rituals far from constant over time—
as opposed to the generally prevailing opinion—right from the start there
turn out to be in fact diffferent families or traditions of these rituals, each
with their own characteristics. I defĳined these families on the basis of a
rather large number of characteristics in the so-called catechisms, which
come with almost each masonic ritual (see Appendix F).
The main events during the 18th century are the start of the initiation
of women ca. 1744; the production of an influential volume of rituals for
the Lodge of the Grand Master, the Comte de Clermont in 1761, containing
rituals for the Adoption Rite as well; the death of Clermont and his suc-
cession by the Duc de Chartes in 1771; the regularisation of the Adoption
lodges by the Grand Orient de France in 1774; and the revolution in 1789,
which for a decade made an end to all masonic activity.
The 19th century saw Napoleon taking power in 1799 and loosing it again
in 1815, and the French-German war in 1870/71. Meanwhile, the diffferent
French Grand Lodges fought a fĳierce fĳight over their relative power and
the possibility of an independent Grand Lodge, working in the fĳirst three
(‘symbolic’) degrees only. However, after the Napoleonic era the Adoption
lodges decreased rapidly in popularity. At the end of this century (in 1893)
the mixed Grand Lodge Le Droit Humain was created.
The development of the Adoption lodges in the 20th century is pre-
sented more in extenso than that of the 18th and 19th century, because the
archives, recently returned from Moscow to Paris, make it for the fĳirst
time possible to describe it on the basis of the original documents. Here
6 chapter one
we see that a fĳirst Adoption lodge was created within the Grande Loge de
France (GLF), attached to the lodge ‘Le Libre Examen’ in 1901. In January
that same year, the Grande Loge Symbolique Écossaise Maintenue decided
to allow its lodges to initiate women as well, becoming the Grande Loge
Symbolique Écossaise Mixte et Maintenue (GLSE-M&M), which killed the
Adoption lodge in the GLF in 1903. After a conflict in 1906 over Madeleine
Pelletier, the lodge ‘La Nouvelle Jérusalem’ of the GLSE-M&M decided to
join the GLF, on condition that it were allowed to open an Adoption lodge
for its female members, which was granted. This Adoption lodge was
installed in May 1907. In 1912 a second attempt, this time more successful,
was made to create an Adoption lodge attached to ‘Le Libre Examen’. After
the Big War, between 1923 and 1939, several new Adoption lodges were
founded within the GLF. Also, they became more and more independent,
regarding themselves as female lodges within the GLF, and there were
even voices already, which suggested the possibility of an independent
female Grand Lodge. After the interruption of lodge activities caused by
the Second World War, the Adoption lodges re-emerged, though reduced
in number. Now the GLF, out of desire to be recognized by the male-only
United Grand Lodge of England, decided to grant the Adoption lodges
their freedom. In October 1945 they were formed into the Union Maçon-
nique Féminine de France, which from 1952 onwards calls itself Grande
Loge Féminine de France (GLFF). Here, in 1958, the Adoption Rite was
abolished and replaced by the Ancient and Accepted Scottish Rite. But
some Sisters, convinced of the high value of the Adoption Rite, founded
an independent lodge, ‘Cosmos’, which continued working as they were
used to. It took 18 years before this lodge was integrated in 1977 into the
GLFF, where it is still the only lodge working with the Adoption Rite.
All these historical events had their influences on the rituals of the
Adoption Rite, which were used. All in all, about 130 manuscripts and
publications containing such rituals could be collected and are described
in these three chapters (and Appendix-B) as well.
Once in this way the material has been presented, Chapter 8 compares
the diffferent families of the rituals of the fĳirst three degrees of the Adop-
tion Rite. Going over a signifĳicant number of features, usually present in
these rituals, this chapter lists the diffferent ways in which these are given
shape in the several families.
In the last chapter, fĳirstly some developments within certain tradi-
tions are analysed. But there are also certain developments which are
either not specifĳic for one particular family, or even involve rituals from
almost all traditions. Of these I discuss the sex of the Candidates, the sex
of the Offfĳicers, the development from catechetical texts to dramatic per-

formances, ‘high degrees’, and the regulations of the Adoption lodges. In
this way, this chapter summarises the developments, which can be dis-
cerned in the collection of rituals available. Finally, the relation between
these developments and the changes, which took place in their context,
is summarised.
CHAPTER TWO
THE START
England
During the Middle Ages, the profession of stonemason was, as today, usu-
ally performed by men. But a number of cases of female stonemasons
are documented. As in other traditional male professions, so probably
here too, it is likely that most of them will have been wives, daughters or
widows of masons.1 The specialist on Freemasonry in York, Neville Barker
Cryer, writes that “in the records of the Corpus Christi Guild at York in
1408 it is noted that an Apprentice had to swear to obey ‘the Master, or
Dame, or any other Freemason’ …”.2 At the end of the 17th century, female
participation in Freemasonry seems even to have been structural in
York, since
In 1693 we have the York MS No 4, belonging to the Grand Lodge of York,
which relates how when an Apprentice is admitted the ‘elders taking the
Booke, he or shee that is to be made mason shall lay their hands thereon,
and the charge shall be given’. That this could have been the case seems all
the more likely in that in 1696 two widows are named as members in the
[Mason’s] Court Book.3
As far as we know, prior to the 18th century there was never a ban on
women being free[stone]masons. The fĳirst occurrence of such an inter-
diction, in James Anderson’s The Constitutions of the Free-Masons of 1723,4
must therefore be understood in its context. In England in that time, gen-
tlemens’ clubs were a generally accepted phenomenon,5 and now that the
Society of Freemasons had become predominantly populated by so called
1
“… il y eut des femmes qui participèrent et partagèrent le pénible et dur labeur des
hommes; leurs noms fĳigurent sur les rôles des comptes des chantiers qui les employaient.
Dès 1337 on en rencontre à Durham et Carnavon, plus tard à Vale, Eton, Shefffĳield, Sand-
gate, etc. … La règle s’était adoucie avec le temps, mais elle ne concernait que les veuves
et les fĳilles des maçons qui avaient été employés sur le chantier” (Doré 1981 112 = Doré
1999 104).
2
Cryer 2005 11.
3
Cryer 2005 11/12.
4
Anderson 1723 51.
5
Clark 2000.
10 chapter two
‘gentleman masons’, rather than stonemasons, it would have been odd

if women had been accepted as members. One should realise, therefore,
that the famous case of the Hon. Mrs. Elizabeth Aldworth-St. Leger, who
was initiated at the estate of her father, Lord Doneraile of Donerail Court
in the County Cork in Ireland, took place before she married in 1713, and
thus before the fĳirst interdiction of the initiation of women into Freema-
sonry was formulated.6
But even after 1723, only those lodges which had joined the reorganised,
so called ‘Premier’, Grand Lodge in London were obliged to abide by the
rules of the new Constitutions. Current research suggests that there were
indeed female Freemasons in England by 1739.7 Also, Charge III of Ahiman
Rezon, the book of constitutions of the rival Grand Lodge of the ‘Antients’
(who called the ‘Premier’ Grand Lodge the ‘Moderns’), published in 1756
by its Grand Secretary Laurence Dermott, copied Anderson’s interdic-
tion that “The Men made Masons must be … no Woman …”.8 Yet, we fĳind
among the subscribers to this book the names of no less than 15 women:
Anne Abercromby, Elisabeth Bridge, Judith Bowen, Sarah Chapman, Mary
Coxon, Elizabeth Cartwright, Rebecca Goodman, Ann Grant, Elisabeth
Jackson, Sarah Jones, Elizabeth Mondet, Anne Whitehall, Elizabeth Wil-
liams, Elizabeth Whitaker, and Elizabeth Wallworth.9 What use would this
book have been to those ladies, if they were not masons themselves? Only
three years later we read in issue 7593 of The Public Advertiser of Wednes-
day, March 7, 1759:
For FEMALE Satisfaction,
Whereas the Mystery of Free Masonry has been kept a profound Secret for
several Ages, till at length some Men assembled themselves at the Dover-
Castle, in the Parish of Lambeth, under pretence of knowing the Secret,
and likewise in opposition to some Gentlemen that are real Free-Masons,
and hold a Lodge at the same House; therefore, to prove they are no more
than Pretenders, and as Ladies have sometimes been desirous of gaining
Knowledge of the noble Art, several regular-made Masons (both ancient and
6
The same holds for Mary Banister, who was in 1713/1714 “apprenticed to a mason
for the term of seven years, the fee of 5s. being duly paid to the Company” (Jones 1956
77/78).
7
Andrew Pink: “Robin Hood and ‘her’ Merry Women: a society of Freemasons in an
early eighteenth-century London pleasure garden” (Paper for the conference “Les femmes
et la franc-maçonnerie, des Lumières à nos jours”, 17–19 June 2010, University of Bordeaux
in collaboration with Musée d’Aquitaine). I thank Andrew Pink for his permission to men-
tion this.
8
Dermott 1756 27.
9
Dermott 1756 XXXVIII–XLI.
the start 11
modern) Members of constituted Lodges in this Metropolis, have thought

proper to unite into a select Body, at Beau Silvester’s, the Sign of the Angel,
Bull Stairs, Southwark, and stile themselves UNIONS, think it highly expedi-
ent, and in justice to the Fair-Sex, to initiate them therein, provided they are
Women of undeniable character; for tho’ no Lodge as yet (except the Free
Union Masons) have thought proper to admit women into their Fraternity,
we, well knowing they have as much Right to attain to the Secrets as those
Castle Humbugs, have thought proper to do so, not doubting but they will
prove an Honour to the Craft; and as we have had the honour to inculcate
several worthy Sisters therein, those that are desirous, and think them-selves
capable of having the Secret conferred on them, by proper Application
will be admitted, and the Charges will not exceed defraying the Expenses
of our Lodge.10
And in 1765, a booklet Womens Masonry or Masonry by Adoption was
“Printed for D. HOOKHAM, in Great Queen-street [sic!], Lincoln’s-inn-
fĳields”. These are not only the earliest printed rituals of the Adoption Rite11
in England, they are even seven years earlier than their fĳirst edition in
French, which was only published in 1772.
In 1783, George Smith published The Use and Abuse of Freemasonry;
a work of the greatest utility to the brethren of the society, to mankind in
general, and to the ladies in particular, which contains a chapter with the
equally long title “Ancient and Modern Reasons why The Ladies have
never been admitted into the Society of Free-masons”.12 Contrary to what
one might expect from this chapter title, but in accordance with the title
of the book, Smith does not defend the status quo, but rather argues to
the contrary: “I think it exceedingly unjust to exclude the fair sex from
benefĳiting by our societies on account of Dalilah’s behaviour”,13 “At the
fĳirst institution of masonry, it was thought proper to exclude the fair sex,
and as old customs are but too seldom laid aside, their expulsion has been
handed down to us”,14 “Many of the fair sex, I am truly sensible, would be
the greatest ornament to masonry, and [I] am exceedingly sorry that our
pretended laws and institutions exclude them”.15
10
Copy used: BL Burney 494B, page 1. I thank Andrew Prescott for pointing my atten-
tion to this quotation.
11
I use this expression, in French ‘Rit d’Adoption’ or ‘Rit de l’Adoption’, following the
example of such documents as the minutes of the Adoption lodge ‘La Candeur’ (Minutes
Book in the National Archive of France (ab/XIX/5000/6), f. 24v).
12
Smith 1783 349–366.
13
Smith 1783 352.
14
Smith 1783 353.
15
Smith 1783 353/354.
12 chapter two
An anonymous author of reputation observes, that though men are more

reserved, and secret in their friend’s concerns than their own; women on
the contrary keep their own and friend’s secrets better than men. … Women
generally take greater care of their reputation than men do of theirs: Why
then do we account them the weaker sex?16
The ladies claim right to come into our light,
Since the apron, we know, is their bearing;
They can subject their will, they can keep their tongues still,
And let talking be changed into hearing.
This difffĳicult task is the least we can ask,
To secure us on sundry occasions;
If with this they’ll comply, our utmost we’ll try,
To raise lodges for Lady Free-masons.17
… Hence, as there is no law ancient or modern that forbids the admission of
the fair sex amongst the society of Free and Accepted Masons, and custom
only has hitherto prevented their initiation; consequently all bad usages and
customs ought to be annihilated, and ladies of merit and reputation admit-
ted into the society; or at least be permitted to form lodges among their own
sex, in imitation of those in Germany and France.18
… it does not appear to me, that a woman will be rendered less acceptable in
the eyes of the world, or worse qualifĳied to perform any part of her duty in
it, by employing a small allotment of her time in the cultivation of her mind
by studying free-masonry. Time enough will remain, after a few hours in a
week spent in the study of the royal art, for the improvement of the person,
for domestic concerns, and the acquisition of the usual accomplishments.19
… Female minds are certainly as capable of improvement as those of the
other sex. The instances that might be brought to prove this, are too well
known to admit of citation. The study of masonry will open a new scene for
female improvement …20
… From what has been advanced, not one doubt remains but the ladies
may, and have an undoubted right to be admitted as members of the most
ancient, and most honourable society of Free and Accepted Masons; neither
can any brother or set of brethren be accused of violating his or their obli-
gation, in aiding or assisting at the initiation of the ladies, or in forming
female lodges.21
16
Smith 1783 359.
17
Smith 1783 360.
18
Smith 1783 361/362.
19
Smith 1783 362/363.
20
Smith 1783 363.
21
Smith 1783 365.
the start 13
All this must have surprised the majority of English Freemasons at that
time (and even today), since it is far from representing the general opin-
ion among them. It is thus not very surprising that the Grand Lodge
refused its permission to publish the book, despite the status of Smith as
Provincial Grand Master for the County of Kent, which did not prevent
Smith from publishing it anyway. What concerns us here is that Smith,
apart from arguing that the ladies have the right to be initiated into the
normal lodges, suggests that they “at least be permitted to form lodges
among their own sex, in imitation of those in Germany and France”. The
qualifĳication “in imitation of those in Germany and France” makes clear
that with these “lodges among their own sex” or “lodges for Lady Free-
masons”, no female-only lodges were meant, but Adoption lodges. Since
Smith had been initiated in Germany and spent a signifĳicant number of
years on the continent as an active Freemason,22 it is not surprising that
he was acquainted with the phenomenon of Adoption lodges too.
Signifĳicantly, Smith reports that “the unfortunate Dr. Dodd” had a plan
to introduce such lodges for the ladies, “and had so far succeeded in, as
to be ripe of execution, had his untimely death not prevented it”.23 But
only four years after Smith’s publication and ten after the death of Dodd,
the General Evening Post published that “Several ladies in this county
[= Essex] formed a select party in this town [= Braintree], and dedicated
a Lodge to Urania, in honour of the day [i.e. the anniversary of her Maj-
esty’s birth-day]”.24 Probably unrelated to this event, a second version of
printed rituals of the Adoption Rite in English was published in 1791, no
doubt under the influence of the noble French refugees which had arrived
in England after the French Revolution in 1789.25 And in 1796, at the anni-
versary meeting of the Provincial Grand Lodge of Kent:
A procession was formed, headed by the Provincial G[rand] M[aster]. … In
addition to this uncommonly brilliant, numerous and respectable procession,
22
On George Smith see Snoek 2006 and Snoek forthcoming.
23
Smith 1783 362. William Dodd was executed 27/6/1777 for forging a bond of £4200.
See Philip Rawlings: “Dodd, William” in the Oxford Dictionary of National Biography, and
Jessie Dobson: “John Hunter and the Unfortunate Doctor Dodd”, Journal of the History of
Medicine 10 (1955) 369–378. I thank Róbert Péter for providing me these sources. Smith
and Dodd both knew the earl of Chesterfĳield; both of them forged documents; they may
well have known each other.
24
“Extract of a Letter from Braintree, in Essex, dated May 20” in the General Evening
Post of May 19–22, 1787, issue 8345, page 4 (from the Burney Collection). I thank Róbert
Péter for pointing my attention to this newspaper article.
25
On these rituals, see chapter 5.
14 chapter two
much beauty and elegance was derived from the Lady Masons who assem-
bled in great numbers, dressed in white and purple, and, after joining the
procession, were politely conducted into the Church by the Prov[incia]l
Grand Master.26
No systematic research has been done so far to investigate if more infor-
mation could be found to substantiate these data.27 As so often, the pre-
conceived assumption that there were no female Freemasons in England
in the eighteenth century has prevented serious scholars from investigat-
ing the truth of the matter.
France
When from 1726 onwards the fĳirst lodges were founded in Paris,28 Free-
masonry there encountered a very diffferent cultural context. Already
for about a century, a growing number of societies with mixed gender
membership had been flourishing. On the one hand there was the philo-
sophic literary movement of the préciosité linked with the high aristocracy
with its salons, such as the salon of Anne-Thérèse, marquise de Lambert
(1647–1733), the ‘bureau d’esprit’ of Claudine-Alexandrine Guérin de Ten-
cin (1681–1749), the salon of Marie-Anne de Vichy-Chamrond, marquise du
Defffand (1697–1780), the ‘Royaume’ of Marie-Thérèse Geofffrin (1699–1777),
and the ‘Salon philosophique’ of Julie de Lespinasse (1732–1776).29
This salon-culture of the nobility developed in the 17th century to refĳine lan-
guage, education and moral standards was to a decisive degree supported
by women. The Hôtel de Rambouillet, together with the Salons of Mademoi-
selle de Scudéry, Madame de Sablé or Madame de Sully were at the same
time breeding grounds for radical theories propounding the attainment of
equality between the sexes.30 Influenced by Honoré d’Urfé’s novel L’Astrée31
many women of these circles founded androgynous orders. In France, Italy
and Germany, besides male Orders, several androgynous ones were founded
in the 17th and the beginning of the 18th century in the context of the préci-
osité, for example in 1635 the Ordre des Égyptiens of Mlle de Pré, in 1642 the
26
Quoted from the summary in AQC 42 (1931) 150 of the report in The Freemasons’
Magazine 6 (May 1796) 361. I thank Róbert Péter for pointing my attention to this source.
27
Péter 2010 forms a start.
28
Lefebvre-Filleau 2000 55.
29
Hivert-Messeca 1997 15.
30
Poullain de la Barre 1673.
31
About the role of Honoré d’Urfé, his novel in the European cultural history, and his
relationship with the western-esoteric scene, see Yates 1975.
the start 15
Ordre des Allumettes of Mlle d’Andelot, the Ordre de l’Amaranthe of Chris-

tine of Sweden (1651), the Ordre de Sophipolis of the Brandenburg elector-
ate Princess Sophie Charlotte (1700), the Ordre de la Mouche à Miel of the
Duchesse de Bourbon (1703), the Société des Chevaliers et Chevalières de la
Bonne-Foi of Mrs de Saliez (1704).32
On the other hand, there were several societies in the tradition of the liber-
tinage, also called sociétés érotiques – such as the Confrérie des Figues, the
Ordre de la Liberté, the Ordre des Chevaliers et Chevalières de l’Ancre, the Ordre
des Chevaliers et Nymphes de la Rose, and, most popular of all, the several
orders33 called de la Félicité – and those called sociétés sentimentales – such
as the Société des Incas ou Ordre de l’Amitié, the Chevaliers et Chevalières
de la Persévérance, and the Ordre de la Constance.34 The large majority of
these societies had mixed membership. The noble women who partici-
pated in them did not accept their exclusion from sociable life without
opposition.35 They appreciated the emerging masonic lodges as exponents
of the then current English fashion, but only as long as they themselves
were allowed to participate. It is therefore not surprising to fĳind very soon
indications that these women tried to enter the masonic scene. For exam-
ple, The Leeds Mercury, No. 585, of Tuesday, 22nd March, 1736/37 [= 1737]
published the following “Extract of a private Letter from Paris”:
The Order of the Free Masons increases so fast, that it now takes up nine
Lodges; amongst the new Members are the Prince of Conti, all our young
Dukes, and even the Count of Maurepas, Secretary of State. The Ladies we
hear design to set up a new Order in immitation of it; but as none but those
who can keep a Secret are to be admitted, ‘tis thought their Society will be
very thin.36
It is not uncommon, in this context, to see authors interpret indeed very
early sources as indicating participation of women in masonic activi-
ties. For example, Gisèle and Yves Hivert-Messeca, in what is probably
one of the best books written so far on “How Freemasonry came to
the Women”, mentions a “march of the lady Freemasons” (Marche des
32
Raschke 2008 22.
33
Hivert-Messeca 1997 16–20.
34
See Dinaux 1867; Le Forestier 1979 3–17; Hivert-Messeca 1997 15–31.
35
Ariès & Chartier (eds) 1986 Vol. 3 484–485.
36
Tunbridge 1968 109; Ferrer Benimeli 1976 77; Ferrer Benimeli 1983, Appendix 8D 249.
[I thank Matthew Scanlan for pointing my attention to this quotation. JS] See for many
other sources, documenting the discussion about the admissibility of women from Ram-
say’s “Discours” (1736 & 1737) onwards: Hivert-Messeca 1997 33 fff.
16 chapter two
Franche-Maçonnes), composed by Jacques-Christophe Naudot in 1737.37

We should, however, be very careful in interpreting such sources this way,
since there are at least two other possible explanations. On the one hand,
several of these references may originate from precisely the kind of soci-
eties mentioned above, which were not masonic, even if the authors of
that time may sometimes have held them for that or just confused them
with masonic lodges. On the other hand, Freemasons, especially on the
European continent, have a long tradition in referring to the wives of the
Brethren as ‘Sisters’ (Sœurs, Maçonnes, Frimaçonnes, Franche-Maçonnes),
especially in the context of a ladies night, organised specifĳically for them.38
Such occasions would normally not include any masonic activity, in the
sense of an initiation of these women. Naudot’s march, for example, may
well have been composed for such an occasion. On 12 February 1738 “the
Freemasons organised … a great festival at Lunéville, where the Ladies
and Gentlemen appeared uniquely disguised in costumes of white tafffeta.
But they were forbidden to wear the leather apron and they also were not
allowed to have, after the desert, trowels, compasses and other instru-
ments made of sugar”.39 A letter from 9 October 1738 mentions “your dear
lady-mason” (Madame votre chère frimassone),40 which again does not
need to mean anything else than that she was the wife of a Freemason,
a ‘Sister’.
In accord with such early references to ‘Sisters’ or ‘Lady Masons’, early
historians of Freemasonry have sometimes estimated the start of Freema-
sonry for women in France also very early. For example, Clavel assumed
that “Freemasonry for women was instituted around 1730, but that its forms
37
Hivert-Messeca 1997 49: “Chansons Notées de la Très Vénérable Confrérie des Francs-
Macons … précédées de quelques pièces de poésie convenable au sujet et d’une marche. Le
tout recueilli et mis en ordre par Frère Naudot, 1737, S 1”. They do not give the location of
the copy they used. One copy, with the same title, also dated 1737, and having the “Marche
des Franche’s Maçonnes par Frère Naudot” is GON 212.B.74. It has that march, however,
not at page 1, but as an addition at the end, that is to say ‘outside the book’, and it is not
mentioned in the table of contents, which precedes it. This edition is, apart from the date,
virtually identical with that of 1744 (GON 7.A.68 and 212.B.75). I thank Malcolm Davies (†)
for verifying this for me.
38
Hivert-Messeca 1997 54: “Les participantes étaient souvent qualifĳiées de ‘Sœurs’ ”.
39
Hivert-Messeca 1997 54/55, referring to “Acta Historico-Ecclesiastica, Zweiter Band,
1738, p. 1055. BN, ms. fr. 15176 f. 73”. Le Forestier mentions the same event (1979 25), refer-
ring to “Historische Nachricht 30”. I checked if this would be Kurtze historische Nachricht
von dem Ursprung der Frey-Maurer-Gesellschaffft und deren Geheimnissen: mit unpartheyis-
cher Feder in Sendschreiben vorgestellt, Franckfurt a.M. 1742, but it is not.
40
Hivert-Messeca 1997 55, referring to “Bibliothèque d’Epernay, ms 125 F. 711”.
the start 17
were only fĳixed defĳinitely after 1760”.41 The year 1760 probably intends to
indicate the time when the then Grand Master, the Count of Clermont,
must have started his lodge, which seems to have also initiated women
with the rituals of the Adoption Rite. But no positive evidence seems to
exist which could support such an early date as 1730 for the start of the
initiation of women in masonic lodges. Of course, absence of evidence
is not evidence for absence. But still, from when onwards, then, is there
any positive evidence? Before trying to answer that question we must fĳirst
make clear what such evidence could look like. Both the lodge meetings in
which women were initiated by male Freemasons, and the organisations
consisting of such initiated men and women together, were, in the second
half of the 18th century, called Adoption lodges (‘loges d’Adoption’). Pos-
sibly the best-known Adoption lodge,42 which called itself so, before 1760
is the ‘Loge de Juste’ in The Hague (The Netherlands).
‘La Loge de Juste’ in 1751
One day in January 1751, seven Brothers joined in the creation of an Adop-
tion lodge in The Hague: De Rosimond, Corbin, Forest, Mitchell, Julien,
Sykes and Louis Auguste de St. Etienne.43 The documents in the archives
of the lodge give the impression that it was above all the latter who had
taken the initiative and who functioned as Master of the lodge. Each one of
them paid only one guilder as an initial investment. The entry fees of new
members would be substantially higher, ranging from 21 to 63 guilders per
person. The lodge met further on the 5th (initiation of Mr. Van den Bergh
and Mr. Shouster) and 25th February (initiation of Mr. De Rosenbow), the
17th (initiation of Count Golowkin, Mr. & Mrs. Van Belle and Mr. Roupelis),
21st (no initiations) and 31st of March (initiation of Mr. & Mrs. Bertrand
and Mr. Mauricius), the 4th (no initiations) and 11th of April (initiation of
Mr. Lunet and Count Benthing), the 1st of May, and possibly the 16th of
June 1751. The document, giving an overview of the fĳinancial transactions
of the lodge up to and including the meeting of the 11th of April, from
which most of this information is taken, also shows that the lodge had
41
Clavel 1843 111, quoted from Le Forestier 1979 39. See also Hivert-Messeca 1997 51.
42
Because it was discussed in Jacob 1991 127–139.
43
“Memoire General de la Recette et de la Depense des fĳinances de la Loge D’adoption
depuis L’origine de La Loge, Jusques, Et compris L’assemblée du onze d’avril : auquel Jour
a fĳiny, Les Assemblées de La Societé sans reconnoissance de Superieur” (GON Arch. 4686
[563–2] (dossier Loge ‘La Juste’), 1 left). See on the ‘Loge de Juste’ also Davies 2005 86 fff.
18 chapter two
been in constant fĳinancial difffĳiculties. The entry fees were not only used
for the meals after the meetings, also the newly initiated members had to
receive their lodge attributes, and the lodge needed a number of objects
for the performance of the rituals. De St. Etienne advanced the necessary
money to some extent from his own purse, but still there were unpaid
bills. Davies concludes that the lodge, because of this
serious fĳinancial trouble … turned to the Grand Master [of the Dutch
masonic Grand Lodge], Juste Gerard [Baron of Wassenaer], for help. …
Whatever the reason, Just Gerard agreed to recognise this Lodge of Adop-
tion with a founding date of 1 May 1751. He not only recognised it, but even
turned it into a Grand Lodge of Adoption, becoming its Grand Master him-
self. The last entry in the accounts was made over two weeks after the offfĳi-
cial recognition. It brings them up to date to 16 May and shows a debt of
f 208.4. To all appearances the records were made specially to be presented
to Juste Gerard, who in all probability paid the debts of the newly recognised
lodge. De St. Etienne would have been reimbursed at least f 169.20. Since the
lodge’s brand new songbook,44 with De St. Etienne’s Discours, was published
at this time, the Grand Lodge of the United Provinces or, more likely, Van
Wassenaer himself would almost certainly have fĳinanced this as well.45
The date of the 1st of May 1751 was quite a remarkable one in the history of
the lodge. Not only did Juste Gerard, Baron of Wassenaer, as Grand Mas-
ter of the Dutch masonic Grand Lodge recognise the Adoption lodge, pay
its debts, turn it into a ‘Grand Lodge of Adoption’, and accept to be both
its Grand Master and the Master of the lodge, but he also gave the lodge
his own name: ‘la Loge de Juste’, literally ‘the Lodge of Juste [Gerard,
Baron of Wassenaer]’, but obviously playing intentionally with the con-
notation (just / fair / right / true) of his name when taken as a French
word. It is under this name that the lodge has become well-known to
later historians.
The obviously festive occasion was not only celebrated by the publi-
cation of the songbook: Chansons de l’Ordre de l’Adoption ou la Macon-
nerie des Femmes … Avec un Discours préliminaire sur l’Etablissement de
l’ordre, prononcé le jour de l’ouverture, & de la constitution de la grande
Loge [d’Adoption] à la Haye. The Book of Constitutions of the new Grand
Lodge46 bears witness of a whole range of events, which must have taken
place on that day. It opens with a declaration, signed by the members
44
Corbin & Parmentier 1751.
45
Davies 2005 88/89.
46
Livre de constitutions [de la Grand Loge d’Adoption / La Loge de Juste] (GON Arch.
4686 [563–2] MS 1, 1751).
the start 19
of the lodge, that they recognise Van Wassenaer as Grand Master of the
Adoption lodges,47 leaving it to him to appoint a female Patroness Grand
Mistress and a Deputy Master of his choice.48 This declaration in the Book
of Constitutions was handed over to Van Wassenaer in the form of a copy
on parchment as a patent.49
It follows a declaration by Van Wassenaer, by which he created the
‘Loge de Juste’50 and appointed De St. Etienne its Deputy Master.51 From
here on, all documents in the Book of Constitutions start with “In the Name
of the Great Architect of the Universe / Notifĳication to all Brothers and
Sisters spread over the surface of the Earth”.52 This constitution letter
of the lodge was also copied on parchment, in which form it was pre-
sented to De St. Etienne.53 Next is a declaration by Van Wassenaer that he
appointed Sister Mariane, Baroness of Honstein, as Grand Mistress, which
47
“Soussignés Declarons, et promettons, de Reconnoitre pour grand Maitre des Loges
de maçonnerie D’adoption qui s’Etabliront dans Les provinces unies : Le tres haut et Puis-
sant Protecteur, Monsieur Le Baron de Wassenaer : grand Maitre des maçons du pays et
Souveraineté” (Livre de constitutions, GON Arch. 4686 [563–2] MS 1, 1751 f. 2r).
48
“Luy laissant la liberté de nommer au titre de Tres hautte Et puissante Protectrice
grande Maitresse la personne du Sexe feminin, qu’il croira digne d’occuper cette place,
toutes fois qu[’]elle sera bien et Duement reconnue pour Legitime soeur de l’ordre : ainsy
que son Deputé maitre pour gouverner sous ses ordres sa loge” (Livre de constitutions, GON
Arch. 4686 [563–2] MS 1, 1751 f. 2r/2v).
49
“Signé et Scellé des Sceaux de l’ordre pour luy donner toute La force, et teneur,
Delivré copie en parchemin par nous freres et soeurs en forme de Lettres patentes Dans
notre assemblée Cejourd[’]huy, En cette ville de la haye Le premier De may, mil Sept cents
cinquante Et un.” (Livre de constitutions, GON Arch. 4686 [563–2] MS 1, 1751 f. 2v).
50
“Nous tres haut et tres Puissant Protecteur, Grand Maitre des toutes les loges des
maçons et maçonnes Etablies dans La souveraineté des provinces unies : En vertu de la
nomination a nous accordée, en notre ditte qualité de grand Maitre de L’adoption Sous-
signée et copie Delivrée en forme de Lettres patentes par les freres et soeurs, de la ditte
Societé dattée de ce Jour : Voulant reconnoitre Leur Zelle pour la maconnerie et les
favoriser dans les travaux de L’ordre, Avons constitué et constituons une Loge dans cette
ville de La Haye Sous Le nom de Juste, dans laquelle tous freres maçons, et toutes soeurs
maçonnes Legitimement Initiés Dans Les Misteres de L’adoption, seront Recues et admis
pour y trouver un port assuré contre Les vices Et y pratiquer et connoitre Les vertus :”
(Livre de constitutions, GON Arch. 4686 [563–2] MS 1, 1751 f. 3r).
51
“Et pour Le gouvernement de la Ditte Loge en notre absence, avons nommé, et nom-
mons, Le frere De Saint Etienne, en la qualité de Deputé Maitre, Luy accordant Liberté de
presider a la Teste des assemblées de la Societé …” (Livre de constitutions, GON Arch. 4686
[563–2] MS 1, 1751 f. 3r).
52
“Au Nom du grand architecte d[e] l’univers / Avis, a tous Les freres et soeurs. Repan-
dus sur la surface de la Terre”.
53
“la presente constitution, dont copie Luy en sera delivrée sur parchemin signée et
scellée en Bonne et due forme, Passé cejourd[’]huy en pleine assemblée de nos freres et
soeurs qui ont avec nous signé a la haye ce premier Jour de may mil Sept cinquante Et un :”
(Livre de constitutions, GON Arch. 4686 [563–2] MS 1, 1751 f. 3r/3v).
20 chapter two
declaration would be handed over to her as a patent.54 The next two pages
contain a declaration, signed by all the members of the lodge, that they
recognised Mariane of Honstein as their Grand Mistress. And this is fol-
lowed again by a declaration by her that she accepted this function and
had signed the letter of constitution of the ‘Loge de Juste’, presented to
her by its Deputy Master, as such.
So far, the declarations, which were not signed by Van Wassenaer or
Mariane of Honstein alone, were signed by the same 17 Brothers and 18
Sisters composing the lodge. The fĳinancial document, as we have seen,
had so far mentioned 17 Brothers and only 2 Sisters. The number of 17
Brothers may seem to match, but of those mentioned in the fĳinancial doc-
ument, 9 do not show up in the Book of Constitutions any more, and of the
two Sisters in the fĳirst text (Van Belle and Bertrand), only Sister Bertrand
is also found in the second one. Of the seven founders of the lodge, three
(Mitchell, Julien and Sykes) are not mentioned any more in these lists in
the Book of Constitutions, while of three others the wives are now listed
(“Eliz[abeth] De St Etienne”, “femme Derosimond”, “Elizabet forest”); only
of Corbin no female partner is found here. These women may have been
initiated without paying, because of the founder status of their husbands.
However, if we compare the f 78.15 which Mr. and Mrs. Van Belle paid
with the f 36.15 paid by Mr. and Mrs. Bertrand, it may well be that Mrs.
Bertrand indeed did not pay either. That would mean that Mrs. Van Belle
was the only woman who paid for her initiation. Could it be that the lodge
had adopted the policy of only asking for entrance fees from those who
had independent fĳinancial means? Married women often had none. It
might explain not only the names of all the so far unrecorded women, but
also those of the previously unrecorded men. Davies has shown that many
members named in the Book of Constitutions were artists, working at the
54
“Nous tres haut et tres Puissant Protecteur Grand Maitre de toutes les Loges des
maçons et maçonnes etablies dans La souveraineté des provinces unies, En vertu des
Lettres de Nomination qui nous reconoissent En notre ditte qualité de grand Maitre
des Loges d’adoption a nous accordées et delivrées cejourd[’]huy premier de may : qui nous
Laissent Liberté sur le choix de la personne qui doit remplir dans cette Loge La qualité de
grande-maitresse Avons a cet Efffet requis les freres, et soeurs, de la presente Loge d’agreer
La soeur mariane Baronne D’honstein, a la ditte place et Dignité consequemment : prions
qu’il Luy en soit delivré Les Lettres patentes signées et scellées conformement a nos Loix,
et Reglemens, et que La presente nomination serve et soit passée en Deliberation, sur Le
livre de notre Loge, par nous Signée cejourd[’]huy en pleine assemblée de nos freres, et
soeurs, a la haye ce premier de May Mil sept cents cinquante Et un :” (Livre de constitutions,
GON Arch. 4686 [563–2] MS 1, 1751 f. 4r).
the start 21
Comédie Française in The Hague.55 No doubt these had only a relatively

small income and were unable to pay the high entrance fees. If they were
initiated without paying, there would have been no reason to mention
them in the fĳinancial document.
The list of Brothers included in the next document in the Book of Con-
stitutions is even considerably longer: 35, but whereas the previous lists
had at least partly consisted of signatures, this is just a list drawn up by
the secretary of the lodge, giving the names of those “Brothers masons
and Sisters female masons of the adoption, [who have been] admitted
to the degree of Master and of Mistress in the order in which they were
initiated”.56 If all those who had not been mentioned in the fĳinancial
document had been initiated without paying, but had at least dined and
maybe even received regalia, it is no wonder that the lodge got in fĳinancial
problems.
This document is the last but one, and the longest in the Book of Consti-
tutions, comprising 8 pages. After the afore-mentioned list of names fĳirst
follow confĳirmations of the decisions, mentioned in the previous docu-
ments. Then follow some new rules, such as that the 1st of May will be cel-
ebrated yearly as the birthday of the Grand Lodge of Adoption, that it will
meet on the fĳirst Wednesday of each month, and that besides the Grand
Master and the Grand Mistress there will be fĳive male and fĳive female
Grand Offfĳicers assisted by four further male as well as female offfĳicers,
whose functions are named. It is then mentioned that, “in order to make
known to posterity the perfect regularity which has guided this School
of the art of the morals, there will be established fĳive books”,57 namely
in the fĳirst place this, the Book of Constitutions; secondly, the Book of By-
laws (“Loix et Règlement”) of the fraternity and of its lodges; the third in
which all the appointments, receptions and decisions of the lodge will be
recorded; the fourth for the fĳinancial administration of the lodge; and the
fĳifth and last one in which besides the death and absence of members,
also all punishments will be registered.58 Furthermore, all documents pro-
duced by the secretary’s offfĳice of the Order will be sealed with the seal of
the Order:
55
Davies 2005 91.
56
Livre de constitutions, GON Arch. 4686 [563–2] MS 1, 1751 f. 6r.
57
Livre de constitutions, GON Arch. 4686 [563–2] MS 1, 1751 f. 8r/8v.
58
Regrettably, the second, third, fourth and fĳifth book have not survived.
22 chapter two
It consists of an ermine true to life, lying on a little elevation of earth sur-

rounded by a muddy swamp and in the middle of water, which animal
expresses its constancy and its fĳirmness to preserve the beauty and the
pureness of its coat in these words which serve the mentioned seal as an
inscription: I will rather die than pollute myself. Under the seal will be the
words: Grand Lodge of Adoption established at The Hague under the name
‘de Juste’, this 1st May 1751.59
Finally there follows the description of the masonic regalia:
All the Brothers and Sisters will be dressed as Freemasons with an apron
and gloves of white kid, the apron lined with white tafffeta, and garnished
with ribbon of the same colour. They will wear as symbol of their work fĳive
tools of masonry made from silver in the form of a trophy and suspended
from a white cord or ribbon, which colour is the symbol of the Adoption
[Freemasonry], apart from a garter of kid at the left leg, bearing the words
Virtue and Silence.
The shiny fĳive-pointed Star around the Sun will be the jewel of the Grand
Mastership, the Sun for the Deputy [Grand] Mastership, the half [sun] for
the [Grand] Wardens and the [usual] attributes of each function for the
[other] Dignitaries [= Grand Offfĳicers], and the key of silver on the left side
[= breast] for the [other] offfĳicers.60
Adoption Lodges before 1751
Apart from the word ‘adoption’, there are two more words which seem
to have been specifĳic for this form of Freemasonry, namely the terms
used for the offfĳices in these lodges, corresponding to the Wardens in
the male lodges, viz. ‘Inspectrice’ usually for the Senior, and ‘Dépositaire’
(= Guardian) usually for the Junior Warden. So, if we fĳind these terms in
a document, we may be sure that we have found a trace of an Adoption
lodge. One example of such a document is the booklet with minutes of
two Adoption lodges, written by Wilhelm Mathias Neergaard, the fĳirst
(from 3/10/1748 onwards) in Jena (written in German), the second (from
16/4/1750 onwards) in Copenhagen (written in Danish).61 It is assumed
that Neergaard founded both lodges himself. The minutes of the fĳirst
meeting read as follows:
59
Livre de constitutions, GON Arch. 4686 [563–2] MS 1, 1751 f. 9r.
60
Livre de constitutions, GON Arch. 4686 [563–2] MS 1, 1751 f. 9r/9v.
61
GLD F XXIII a 3. I thank Andreas Önnerfors for pointing this document to my
attention.
the start 23
The 3rd October 1748, the following [people] have participated in [the meet-
ing of] the masonic ladies lodge in order to perform receptions:
Wilh: Matth: Neêrgaard. Master
Joh: Jac: Heinr: Paulssen Inspect: deposit: [= Inspecteur Dépositaire]62
B: v Sachsenfels Secretary
J: C: Weijse. Treasurer.
J. Boulet, Orator
At that occasion were received [= initiated]
Regina Eleonora Paulßin
Anne Marie Rossal [and]
Martha Dorothea Paulßin, who was at once by the complete lodge [i.e.
unanimously] declared [= chosen] as Inspectrice, [female] Warden and
Positrice [= Dépositaire]
This day is resolved because of the departure of the founders, i.e. the Broth-
ers Neergard, Von Weijse, and Von Sachsenfels, [that] the following [mem-
bers] are appointed as Offfĳicers. Bro. Boulet as Master and Bro. [Johann Jacob
Heinrich] Paulssen [as] Inspect: deposit: [= Inspecteur Dépositaire], besides
his Lady Sister [Martha Dorothea Paulssen] Inspect: Deposit: [= Inspectrice
Dépositaire]
W: Matth: Neêrgaard.
B: v Sachsenfels
J: C: Weijse.
R: E: Paulßin
A. M. Rossal
M D Paulßin Inspect Deposit
J. Boulet, Master elect of the lodge
J J H Paulssen Inspect: Deposit:63
62
Concerning the three members of the family Paulssen mentioned here:
Johann Heinrich Paulssen (merchant, “Oberältester der Kramerinnung”; born 23/8/1691
in Frankfurt am Main, died 14/6/1755 in Jena) was fĳirst maried with Dorothea Elisabeth
Reinhard, who was born 10/8/1693 in Weimar, and died 19/4/1733 in Jena. This marriage
took place 26/11/1719 in Jena; she was the mother of b) and c).
a) Regina Eleonora Paulssen born Wilhelmi; was born 17/4/1714 in Wiehe, and died
16/2/1753 in Jena; she maried Johann Heinrich Paulssen (his second marriage) 2/3/1734 in
Naumburg.
b) Johann Jacob Heinrich Paulssen (merchant, “Herzoglicher Sächsisch-
Weimarischer Kommerzienrat”, burgomaster): born 29/2/1724 in Jena, died 11/3/1789 in
Jena; maried Christiana Eleonora Lepsius (1742–1786) on 25/7/1758 in Osterfeld.
c) Martha Dorothea Paulssen was the sister of b); born 27/11/1730 in Jena, died
13/5/1792 in Jena; maried 16/4/1750 in Jena with Johann Sebastian Dorschel (clergyman in
Beutnitz, Golmsdorf and Naura).
[Emails of 21/9/2007 & 29/11/2007 from Constanze Mann, Stadtarchiv Jena, Löbdergra-
ben 18, 07743 Jena. Contact made for me with her by Stefan Eim. I thank both for their
help.]
63
Den 3ten Octobr 1748 haben der Frey=Mau= / rer Loge de Dame um receptiones zu
voll ziehen bey= / gewohnet folgende:
24 chapter two
The last list of names represents the signatures of those who had been
present. Although the word ‘Adoption’ is lacking, the terms ‘Inspectrice’
and ‘Deposit[aire]’ leave no doubt that what we have here is indeed an
Adoption lodge. The procedure is also remarkable: a number of male Free-
masons meet; they initiate a number of women, and appoint them as offfĳi-
cers of the lodge at once. This closely resembles what happened in The
Hague in 1751 and it seems to have been the normal procedure of founding
an Adoption lodge,64 although there are exceptions.
Maybe we can go back one more year. The lodge ‘Saint Julien’ in Bri-
oude was constituted in 1744. During a meeting of this lodge in 1747, four
women, three of which were related to Brethren, are reported to have
been initiated, viz. Mrs de Bressotes who was the wife of the Master of the
lodge, the Viscountess of Montchal, and the Countesses of Chardon des
Roys and of Bouyer. According to the secretary of the lodge, this was the
only session where Ladies were initiated. But it remains unclear if this is
a case of an Adoption lodge or of the initiation of women in an otherwise
male lodge.65
Wilh: Matth: Neêrgaard. Maitre

Joh: Jac: Heinr: Paulssen Inspect: deposit:
B: v Sachsenfels Secretaire
J: C: Weijse. Thresorier.
J. Boulet, Orateur
Dabey sindt recipiret
Regina Eleonora Paulßin
Anne Marie Rossal
Martha Dorothea Paulßin, zu gleicher / Zeit, Inspectrice, Surveillante / et Positrice declari-
ret von der / gantzen loge
Diesen Tag ist resolviret worden wegen der Abreijse / des Stifters als fffr Neergard, fffr von
Weijse, und von Sachsenfels werden nachfolgende zu Offfĳiciers ernennet. / Der fff Boulet
als Maitre und fff / Paulssen Inspect: deposit: nebst seiner Mademois: Schwester Inspect:
Deposit:
W: Matth: Neêrgaard.
B: v Sachsenfels
J: C: Weijse.
R: E: Paulßin
A. M. Rossal
M D Paulßin Inspect Deposit
J. Boulet, elû Maitre en chaire
J J H Paulssen Inspect: Deposit: [pages 3 and 4. With the exception of the signatures, a
transcription of these fĳirst minutes is published in Bugge 1910 340/341. I thank Klaus Bettag
for making a full transcription of the whole booklet.]
64
The same procedure is also prescribed in the “Statuts” of Maçonnerie des Dames,
[Paris?] 1775 (Ado1775a). The indications ‘Ado17nn’ refer to the list of Adoption Rite ritu-
als in Appendix A.
65
Gautheron 1937 15, also quoted in Hivert-Messeca 1997 55/56.
the start 25
The minutes of still another lodge are relevant too. It concerns those of
the lodge ‘L’Anglaise’ in Bordeaux. Regrettably, the original minutes have
not survived, but in 1817 the then Archivist of the lodge, Brother César
Henry Boué, compiled a summary of all the minutes from the date the lodge
was founded (27 April 1732) until the then present (29 June 1817). And that
summary still exists. There is no reason to assume that the compiler mis-
represented the events recorded in the minutes (apart from maybe leaving
out here and there some less pleasant events). Therefore the following two
entries must in principle be regarded as reliable information:
6 Feb. 1746 Brother Lée denounced the Lodge [L’Anglaise] about the
Lodges of Lady Freemasons called the Sisters of the Adoption,
which are held in the city [Bordeaux]. The lodge [L’Anglaise]
decides in her wisdom to warn the other Lodges of this Orient
[Bordeaux] in order to inform them about the abuses which
have slipped into these assemblies of the adoption. …
. . .
3 May 1746 … masonic oath taken by Brother Augé of the Lodge ‘de
l’harmonie’ to hold no more reception of prof[anes] in the
assembly of the adoption.66
These are the oldest explicit references in defĳinitely authentic sources to
the word ‘adoption’ in relation to lodge meetings where ladies were initi-
ated. The minutes of both Bordeaux and Jena also demonstrate that at
this time (1746–1748) the later standard term of ‘Adoption lodge’ (‘loge
d’adoption’) was not yet in current use. However, apparently there was in
February 1746 already an Adoption lodge, initiating women in Bordeaux.
Therefore, can we push the date of the start of this phenomenon still fur-
ther back? I think we can.
La Franc-Maçonne 1744
The year 1744 saw the publication of no less than four ‘early French
exposures’:67 Le Secret des Francs-Maçons,68 Le Catéchisme des Francs-
Maçons, La Franc-Maçonne, and Le Parfait Maçon.69 In fact, these were
66
Léchelle 2002 181, 182.
67
See Carr (ed.) 1971.
68
Carr still believed that Le Secret was from 1742, but in 1993 Bernheim showed con-
vincingly that this is a misunderstanding (Bernheim 1993 143–144).
69
Perau [1744], Travenol [1744], Madame *** [1744], Anon. [1744].
26 chapter two
the fĳirst really continental ‘exposures’, i.e. printed rituals, disguised as

exposures (because the oath explicitly forbade to write down, let alone to
print, the ritual).70 Le Secret published the rituals for the fĳirst and second
degrees, whereas Le Catéchisme supplemented that with the ritual for the
third degree. The rituals published in La Franc-Maçonne and Le Parfait
Maçon, however, are very diffferent from those in the other two. Further-
more, the fĳirst two give rituals which correspond to Prichard’s exposure
of 1730,71 of which it was known that it contains the rituals of the ‘Pre-
mier Grand Lodge’, wherefore Le Secret and Le Catéchisme must be cor-
rect. Indeed, these are clearly the rituals from which even those used in
the continental lodges today were derived. Carr, in his introduction to La
Franc-Maçonne, therefore concluded that:
the intention [of this publication] was to mislead rather than to enlighten.
There is an interesting note in the Introduction to L’Anti-Maçon[,] another
French exposure by an unknown writer in 1748, in which he accuses the
Freemasons of publishing La Franc-Maçonne and Le Parfait Maçon in order
“… to put the public on the wrong scent by a false confĳidence in pretended
Secrets, plausibly presented, & thereby to destroy the knowledge of their
mysteries which people were beginning to acquire because of the indiscre-
tion of some of their brothers; that is what they tried to do in the books
entitled La Franc-Maçonne & Le Parfait Maçon …”72
And in his introduction to Le Parfait Maçon he added:
The whole piece is highly contrived and, considering the amount of material
that must have been readily available to the author, one cannot help feeling
that this work was not published primarily as an exposure, nor even as a
catchpenny, but that it was deliberately designed to put people offf the scent,
so that the publication of a whole new collection of signs, tokens, words and
floor-cloths, so diffferent from earlier texts, might sow doubt in the minds of
non-Masons who had acquired a knowledge of Masonic matters from more
or less dubious sources.73
In fact, the opinion about the two booklets formulated in L’Anti-Maçon
(1748) only repeated what the authors of two other French ‘exposures’, La
désolation des entrepreneurs modernes du Temple de Jérusalem, Jérusalem
[= Paris] of 1747 and Le sceau rompu of 1745 had stated before him:
70
See Snoek 2003a.
71
Prichard 1730.
72
Carr (ed.) 1971 115/116.
73
Carr (ed.) 1971 159.
the start 27
Le Parfait Maçon (1) has appeared in print: by its confĳirmed lack of interest
the public have dealt a blow to its author.
(1) A fairy story, just like la Franche Maçonne, designed to hide the truth
revealed in le Catéchisme.74
I must not forget to mention here two other Works which have a measure
of popularity, but which are not to be trusted. One is Le Parfait Maçon, a
pure flight of fancy, which has only found favour amongst women, & which
could only be of use to them. The other entitled La Franche Maçonne con-
tains within itself the evidence of its total worthlessness, as far as true
Masonry goes.75
This has in fact been the received opinion on these two booklets ever
since 1745. However, Claire Daniel-Le Blanc, Bernard Dat, André Doré,
Jean-Marie Ragon, and Johann Georg Burckhardt Franz Kloss have all
noted that there is a very strong correlation between the rituals of the
Adoption Rite and those in Le Parfait Maçon.76 Against that background,
one statement in Le sceau rompu is absolutely striking, viz.: “Le Parfait
Maçon … has only found favour amongst women, & which could only be
of use to them”. Is the author of Le sceau rompu implicitly referring to
Adoption lodges here? If not, one could imagine that his statement gave
someone the idea to create them … Also Travenol claims: “We accept lady
Masons so as not to be unfair to anyone”.77 Moreover, Dat noted already
that in La Franc-Maçonne, there are many words and expressions which
are specifĳic to the Adoption Rite. Let’s have a look at them. In the follow-
ing table, the quotations from the original French edition are in the left
column, and the corresponding text from Carr’s English translation in the
right hand one. The crucial words have been italicised.
74
Piéces mêlées pour servir à l’histoire de la Maçonnerie [appendix with separate page
numbers in] Leonard Gabanon [= Louis Travenol]: La désolation des entrepreneurs moder-
nes du Temple de Jérusalem, Jérusalem [= Paris] [1747], 4.
75
Carr (ed.) 1971 207. In the original French edition Le sceau rompu of 1745: 15/16.
76
Daniel-Le Blanc 2004 43, 44, 47 (possibly following Dat 2003), Dat 2003, Doré 1981 125
= Doré 1999 122, Ragon [1860] 102, and Kloss in an undated manuscript note (ca. 1840?) in
his copy of Le Parfait Maçon (GON 209.A.37): “Grad 1 u. 2. sind späterhin zu Grade 1 u. 2
der Maçonnerie d’Adoption umgearbeitet”.
77
Piéces mêlées pour servir à l’histoire de la Maçonnerie [appendix with separate
page numbers in] Leonard Gabanon [= Louis Travenol]: La désolation des entrepreneurs
modernes du Temple de Jérusalem, Jérusalem [= Paris] [1747] 7.
28 chapter two
La Franc-Maçonne The Lady Free-Mason

… la vaine gloire … (3) … self-interest … (117)
… le ciment sacré, dont son art lui avoit … the holy cement with which his art
scellé la bouche … (7) had sealed his lips … (119)
… votre Ecole Britannique … (8) … your British School
[= Freemasonry] … (119)
Rassasiez-vous à loisir de la honte Satisfy yourself at leisure with the
de votre indiscretion, & laissez-moi shame of your indiscretion, & allow me
jouir sans envie de l’honneur que je to enjoy, without envy, the honour that
trouve à garder un silence que le devoir I fĳind in keeping the silence that duty
m’impose. (9) imposes upon me. (120)
… je viens d’apprendre de la propre … I have just heard from the mouth
bouche de Madame * * * qu’elle a eu of Mme *** herself that she had the
hier, elle troisiéme, l’honneur d’être honour, yesterday, to be the third to be
initiée, & le plaisir de goûter le mortier initiated, & the pleasure of tasting the
friand dont votre Grand-Prêtre lui a dainty mortar with which your High
scellé la bouche. (10/11) Priest sealed her lips. (120)
Je suis très-sensible en mon particulier I am, as a woman, very pleased at this
à cette adoption ; cependant, adoption [= initiation]; however,
Par moi cette faveur pour rien seroit This favour would have counted for
comptée, nothing with me,
Si moi-même aujourd’hui je n’étois If I myself were not adopted today. (122)
adoptée. (11)
… envoyés à Mademoiselle * * * par le … sent to Mademoiselle *** by the
Chevalier * * * … le lendemain du jour Chevalier *** … the day after he had her
qu’il la fĳit décorer de la Truelle. (14) decorated with the Trowel. (123)
Tu m’as montré sans fard ce que je You have shown me plainly what I
comptois voir expected to see,
Des Hercules fĳiler aux pieds de leurs Hercules [plural] enslaved at the feet of
Omphales. (14) their Omphales. (123)
… la France ne fût bien-tôt redevable … France would very soon be indebted
à ces loges d’adoption d’une quantité to those lodges of adoption for a
prodigieuse de Louveteaux. (14) prodigious number of Lewises. (123)
… il s’écria tout à coup, Eva, Eva, Eva, … he exclaimed suddenly, Eve, Eve, Eve,
… (27) … (130)
… je m’étois tenue dans les bornes de … I had kept myself within the bounds
la temperance, mais le peu de fruit que of sobriety, but the little fruit I had
j’avois mangé au dessert, … (27) eaten during dessert … (130)
Cet homme ainsi campé, portoit une This man, thus emplaced, carried a Hod
Auge sur la tête, il tenoit d’un main une on his head, he held a Trowel in one
Truelle, … (33) hand, … (133)
… ensuite les Offfĳiciers mirent des … Then the Offfĳicers put on their blue
cordons bleus en colier, & je remarquai cordons as collars, & I noticed that a
qu’il pendoit à celui du Maître une gold Ruler hung on that of the Master, a
petite Régle d’or, à celui du premier Trowel on that of the fĳirst Warden, & a
the start 29
(cont.)
Surveillant une Truelle, & à celui du little Hod on that of the second
second Surveillant une petite Auge ; Warden; but that the Cordons of
mais que les Cordons des simples the ordinary Offfĳicers had a common
Offfĳiciers avoient un ornement ornament which was a small
commun, qui étoit un petit Hammer. (134)
Marteau. (34)
… le ciment précieux de l’amitié. … [les] … the precious Cement of Friendship. …
attaques du vice & de l’erreur. (51) the attacks of vice & error. (143)
Ne promettez-vous pas …, sous peine Do you not promise … under penalty of
d’être deshonoré, & retranché de notre being dishonoured & excluded from our
Ordre, de celer aux Profanes tout ce Order, to conceal from the Profanes all
que vous avez vû & entendu, … (53) that you have seen & heard, … (144)
… puis le Maître le fĳit placer à sa droite. … then the Master places him on his
(53) right. (144)
… le Maître … dit aux trois Néophites de … the Master … told the three
se mettre à sa droite, … (56) Neophytes to seat themselves on his
right, … (145)
Enfĳin … le Maître dit : “Il est tems, At last, … the Master said, “It is time my
mes Freres, de fĳinir la Loge, par notre Brethren, to fĳinish the Lodge with our
cérémonie ordinaire, elle est établie usual ceremony, which is established
pour vous remettre en mémoire to remind you of the strict obligation,
l’étroite obligation où vous êtes de vous wherever you may be, to be silent
taire devant les Prophanes, sur tout ce before Profanes concerning all that
que vous avez vu & entendu. Ça, venez you have seen & heard. So come one
les uns après les autres recevoir sur la after the other, to receive on the lips
bouche le ciment sacré dont je dois la the sacred cement with which I must
sceller, & en le recevant, faites un ferme seal them, & while receiving it, make
propos de garder à l’Ordre un secret a fĳirm resolution to keep the Order
éternel”, ensuite prenant avec une petite an eternal secret.” Then, taking with a
Truelle, d’une composition qui étoit dans little Trowel some mixture that was in
un bassin, il l’appliquoit sur la bouche a basin, he applied it to the lips of the
des Freres qui se présentoient tour à Brethren who presented themselves
tour devant lui, en disant à chacun, in turn before him, saying to each, “My
“mes Freres ; recevez le sceau de la Brethren, receive the seal of discretion.”
discretion[.]” (70/71) (152)
Not only does La Franc-Maçonne use the terms adoption for ‘initiation’
and adoptée for ‘initiated’ on page 11, and refer to loges d’adoption at page
14, as we will see later all the marked words and expressions are standard
ingredients of the Adoption rituals. And though they are, of course, normal
French words and expressions, to fĳind this amount of them together can
hardly be regarded a coincidence. For example, while such working tools
as square, compasses, level, plumb-line, hammer and chisel are found in
30 chapter two
all masonic ritual systems, the trowel is not.78 And that is logical, since
the Freemasons derived their symbolism from the stonemasons, who do
not use a trowel, and who practice a very diffferent craft from that of the
bricklayers, who do use it. The trowel is, however, present in virtually all
Adoption rituals. The rite in which it is used is that in which the Master
of the lodge seals the mouth of the newly initiated with a ‘cement’ from
a hod (‘auge’), which he puts on her lips with a trowel, saying that he
seals her mouth with the seal of taciturnity. Precisely this – emotionally
quite powerful – rite, which does not occur in the usual masonic rituals,
is – though in a slightly diffferent context – described, and time and again
referred to, in La Franc-Maçonne. It is clear, then, that its author, just as
that of Le Parfait Maçon, must have had some knowledge, not just of a
masonic ritual system, but a system, which was rather close to that of the
later rituals of the Adoption Rite.
Let us therefore take a closer look at its contents. La Franc-Maçonne
has two main parts. In the fĳirst one the author, who pretends to be a lady,
describes how she tries to get knowledge of the masonic rituals. In the sec-
ond part she then describes the ritual she pretends to have observed. That
ritual, starting at page 33, although following the normal general struc-
ture of a masonic ritual – knowledge about which was available through
Le Secret and Le Catéchisme – is very diffferent from any masonic ritual
known to me, including the Adoption rituals. Indeed, it gives the impres-
sion of having been made up, but even here absence of proof is no proof of
absence. More interesting for us at the moment is the fĳirst part. Its struc-
ture is the same as can be found in a number of later such stories,79 but
there is also an older version, namely the story of how Elizabeth Aldworth
got initiated. According to what Mackey regards the most reliable version
of the story,80 Elizabeth, having been refused access to the lodge held at
her father’s house, hid in the library, next to the room in which her father
and brother with their friends held their lodge meetings, and watched
them through a hole in the wall. When, at the end, she wanted to leave
the library, she stumbled in the dark, whereupon she was caught by the
masons, who then demanded that she would swear the masonic oath to
keep silent what she had seen and heard. The story of our author is similar
78
Today, the trowel is found in the standard masonic rituals in some countries (such
as Germany), but that may well be precisely the result of borrowing from the Adoption
rituals.
79
For example in Les Francs-Maçons Écrasés, Amsterdam 1747 xxvii/xxviii.
80
Mackey 1966 I 49.
the start 31
in that, after having failed to persuade her husband to have her initiated,
she pretends to have watched the masonic ceremony she describes from
“a closet … with a glazed door … with two small green curtains”81 in which
she was hid. And this similarity may be a fĳirst clue to the country of origin
of the masonic tradition involved, since it seems that the story of the ini-
tiation of Elizabeth Aldworth was well known among British Freemasons,
but hardly among continental ones.
Our author, then, fĳirst recounts how she tries to persuade her husband,
who is a mason, to tell her what goes on in his lodge. Many pages are fĳilled
describing her attempts to persuade him, and his steadfast resistance
against her temptations. It gets more interesting for us where she says:
[Then] I learnt that the Free-Masons had just abolished, in our favour, the
most sacred of their Laws, by admitting us to their mysteries. The news suc-
ceeded in persuading me that we still rule over them [i.e. the men] & run-
ning at once to my husband I threw my arms round his neck, & said to him
in a transport of joy: “Very well, can you now – without cruelty – forbid me
to put on the mystical Apron? My request no longer contains anything to
frighten you, since I have just heard from the mouth of Mme *** herself
that she had the honour, yesterday, to be the third to be initiated, & the
pleasure of tasting the dainty mortar with which your High Priest sealed her
lips. I always doubted very much whether the too restrained nature of the
French Free-Masons would fĳinally take the upper hand over the arrogance
of the Ecossois, which was quite foreign to their character. How delighted I
am at our reconciliation! At last you have allowed us to add relish to your
pleasures. I am, as a women, very pleased at this adoption; however,
This favour would have counted for nothing with me,
If I myself were not adopted today.
At these words, he began to laugh; then, at once becoming serious again,
he replied: “There is, among us, a sort of salic Law which lays down expressly
that Freemasonry can never descend in the female line [en quenouille]; so be
well assured, Madame, that this female Masonry of which you speak is noth-
ing but a piece of pure sport on the part of some irregular Free-Masons who
do not pay too high a price for the pleasure of playing upon the credulity of
Ladies. What I am saying to you is not guesswork; I was present one day at
one of these mixed lodges [loges hermaphrodites] in order to be able to form
a rational Judgment upon it. I found it, in truth, honest & gallant, but greatly
marred by a queer mixture of farce & of quite serious matters; I was scan-
dalized to see Lady proselytes there, taking an oath without scruple, which
Jewish or Mohammedan women would not have wanted to take.82 I saw
81
Carr (ed.) 1971 132; Madame *** [1744] 31.
82
Indeed, the rituals, including the oaths, of the Adoption Rite are usually very explic-
itly Christian.
32 chapter two
them kneel down very seriously, to swear a frivolous secret, by the Satraps
of the Stygian Marshes, very faithfully represented by the Assistants, whose
faces, artistically livid & hideous, formed the most comprehensible portion
of the ceremony.83 Though I searched hard for our mysteries in all aspects
of their entertainment, I was never able to recognize them there any more
than one can recognize man in the Monkey. How then could I consent to
make myself the instrument of your seduction, I who love your good name
equally with my own? That the Free-Masons seek the true means of pleasing
your sex, I can only approve; but could I approve this, whose trickery will
produce an exactly opposite efffect, since the Ladies will take a very poor
view of these false Providers for a deception by which they have been taught
only fabrications, in place of our mysteries”.84
Her husband then gives her permission to ask other Freemasons if he has
not spoken the truth to her, which she does, and they indeed confĳirm
what he said. “But these good Masons added that … they had no doubt
that (except for Governmental prohibitions) France would very soon be
indebted to these lodges of adoption for a prodigious number of Lewises”.85
In other words, the friends of her husband refer to the kind of lodges in
which “Mme *** … had the honour, yesterday, to be the third to be initi-
ated” as “lodges of adoption” (“loges d’adoption”)! Was, then, her husband
lying when he told her that “though I searched hard for our mysteries
in all aspects of their entertainment, I was never able to recognize them
there”? I don’t think so. The rituals practised in the Adoption lodges were
indeed quite diffferent from those performed in the vast majority of male
lodges. As a result, the vast majority of both masons and outsiders, both
men and women throughout history have concluded that the Freema-
sonry practised in the Adoption lodges, “is nothing but a piece of pure
sport on the part of some irregular Free-Masons who do not pay too high
a price for the pleasure of playing upon the credulity of Ladies”. The pre-
vailing theory, therefore, still is that the rituals for the Adoption lodges
were invented by male Freemasons who were afraid, that if they would
not give these French ladies ‘something’, these would not stop putting on
pressure until they had entered the male lodges. Therefore, the Adoption
lodges would not be real Freemasonry at all, but quite the opposite, just a
‘toy’, precisely created in order to prevent the ladies from getting the real
thing. Famous in this context are the statements by De Tschoudy, who
83
This, however, does not match the rituals of the Adoption Rite at all. Is the speaker
telling the truth here?
84
Carr (ed.) 1971 120/122; Madame *** [1744] 10–13.
85
Carr (ed.) 1971 123; Madame *** [1744] 14.
the start 33
thought that they were a “nice trifle” (“agréable bagatelle”), Jouaust, who
called them a “gracious innovation”, and an “innocent recreation”,86 and
Thory, who wrote that:
The Freemasonry of women, like that of men, has its several rituals; the main
objective of these associations was almost always the same in all lodges.
Balls, concerts, feasts, acts of charity, afffectionate but respectful relation-
ships form generally the basis of their work.87
There is one difffĳiculty with this theory, namely that Freemasonry in France
was – generally before the French Revolution (1789), but even more so
before the Count of Clermont was succeeded as Grandmaster by the Duke
of Chartres in 1771 – extremely dominated by the highest aristocracy. That
held even more for the women involved. And these ladies were extremely
well educated. Would they really have been satisfĳied with a fake, some-
thing of no intrinsic value at all, just a ‘toy’ to keep the girls quiet? That
seems very unlikely.
But there is another possible explanation for the vehement denial, if
not of the existence, then at least of the value of the Adoption lodges, by
the husband of the author of La Franc-Maçonne. Its critics may be right,
after all, that this booklet was published in order to confuse the pub-
lic, although not about the freemasonry practised in the more common
lodges, but precisely about that performed in those lodges where they
started initiating women. Of such wrong information put in the mouth
of an experienced Freemason, there is at least one earlier example,88 viz.
the anonymous pamphlet The Perjur’d Free Mason Detected from 1730, a
rejoinder to Prichard’s Masonry Dissected of the same year.89 This text tries
86
De Tschoudy 1766 320, Jouaust 1865 211. Doré claims that De Tschoudy would have
called them an “aimable Bagatelle” (quod non) and gives as his own opinion that “Cette
expression est … parfaitement justifĳiée” (Doré 1981 127 = Doré 1999 125). De Tschoudy is in
fact far less negative about the Adoption lodges than this single expression quoted from
his short text about them (320–327) may suggest. He writes, for example: “A modern way
of thinking, bringing us closer to our sisters, in my opinion is just as valid as the very
respectable ancient tradition whose strict rules separate us from them; & the gavel in the
delicate hand of the fair sex has no less authority than the compasses in the hand of a
Philosopher. It is assumed that the reader is more or less familiar with what goes on in our
ladies’ lodges. The same system that governs the Masons is, give or take one or two modi-
fĳications, the regime found in [both] the [masonic] Order and in the adoption [lodges].
Ceremonies, tracing boards, an air of secrecy, mysteries, initiations, surprises, seriousness,
gentle mockery, degrees, offfĳices, dignities, collars, jewels, banquets, this is in summary
[what it is].” (De Tschoudy 1766 321/322).
87
Thory 1812 344.
88
See Snoek 2003b 30–34; Snoek 2004a 25; Snoek 2004b 18–20.
89
Published in Knoop, Jones & Hamer (eds.) 1943 137–159; 1963 187–209.
34 chapter two
to persuade the reader that Masonry Dissected is no trustworthy descrip-

tion of the rituals used in reality by the Freemasons. Part of the text is
a conversation “between one of the Masters of the Society, and a junior
Member lately admitted”.90 Here we read inter alia:
Mast. … don’t they tell you Hiram was buried in the Sanctum Sanctorum ?
Jun. Yes, and he was buried there too to be sure.
Mast. Yes, allegorically; but not really; the Meaning of the Figure is this:
That his Art sunk with him, was buried in the exquisite Workmanship which
he perform’d for the Temple, and was never recover’d since, for that no such
Things were ever done after it, in or for any Building in the World.
Jun. Was that the Meaning of it ?
Mast. Yes; for you might easily know, a dead Body to have been buried
in the Temple, would have polluted the Place, and the Jews would never have
come into it again.91
Prichard indeed wrote: “Ex. Where was Hiram inter’d? R. In the Sanctum
Sanctorum”.92 And the argument, forwarded in The Perjur’d Free Mason
Detected against the possible correctness of this statement, may at fĳirst
sight sound convincing. However, it assumes that Hiram would be a normal
man. Hiram, however, was according to Prichard, the Master Mason –
we would now say, the Architect – of Solomon’s Temple.93 And accord-
ing to the Bible, the Architect of that Temple was God.94 In other words,
Hiram is God in human form, i.e. Christ. Having His body95 “inter’d … in
the Sanctum Sanctorum” only underlined that the Candidate had to under-
stand the divine nature of the ‘person’ with whom he had just been iden-
tifĳied in a ritual Unio Mystica.96 In other words, The Perjur’d Free Mason
Detected is covering up, probably intentionally, the true character of the
ritual described correctly in Prichard’s Masonry Dissected.
Before we can return to the questions whether the Adoption Rite was
a serious form of Freemasonry or not, and whether it is likely to have
already been in existence by 1744, it is necessary to have a fĳirst look at its
contents.
90
Knoop, Jones & Hamer (eds) 1943 140; 1963 190.
91
92
93
94
1 Chron. 28:10–21, esp. 19.
95
A Temple itself: St. John 2:19–21.
96
Just as, actually, happens in the ritual of baptism in all churches. See Romans 6:4.
CHAPTER THREE
THE CONTENTS OF THE ADOPTION RITE
Kaufffmann & Cherpin gave in 1850 a summary description of the degrees

of the Adoption Rite, and Le Forestier mainly copied that description a
century later.1 Such descriptions seem to assume that these rituals were
written at a certain point in time and never changed. Nothing could be
further from the truth; these rituals changed just as much as the rituals
used in the male lodges during the same time period. Doré’s observation
that “There were changes, deletions and additions, often quite large ones …
and new degrees based on further Biblical legends”,2 still does not do jus-
tice to the breadth of variations which actually existed. Yet, there are very
few authors who do not paint a completely unchanging picture of these
texts.3 The variations and developments of these rituals being one of the
main subjects of this book, it is nevertheless useful at this point to give a
fĳirst approximate impression of what these rituals look like, for which pur-
pose I will presently also ignore all these variations. The following descrip-
tions, therefore, will be based on one main stream version, many other
versions being in fact quite close to it. Yet, there are also some, which are
very diffferent indeed, as we shall see.
The fĳirst thing to keep in mind is that the oldest manuscripts we have
of these rituals never have more than three degrees: Apprentice (Appren-
tisse), Companion (Compagnonne),4 and Mistress (Maîtresse), obviously
1
Kaufffmann & Cherpin 1850 489 fff.; Le Forestier 1979 41 fff.
2
Doré 1981 125 = Doré 1999 121.
3
One of the very few exceptions: Hivert-Messeca 1997, which gives summaries of the
rituals ‘Clermont’ (BN Baylot FM4 18) [Ado1761b], BN FM4 160 [Ado1778], and ‘Guillemain
de Saint-Victor’ [Ado1779] at pp. 84–87, 87–89, and 89–100 respectively. But even here
Kaufffmann & Cherpin are quoted again for the ‘higher degrees’ (100–103). Doré 1981 gives
summaries of the rituals ‘Marquis de Gages’ [Ado1767], Le Parfait Maçon [Ado1744b],
L’Adoption, ou la Maçonnerie des Femmes, en trois grades [Ado1775b] and ‘Guillemain de
Saint-Victor’ [Ado1779] at pp. 120–125, 125/126, 126 and 126/127 respectively.
4
I intentionally refrain from translating ‘Compagnonne’ as ‘Fellow Craft’, since that
last term originally referred to the highest symbolic degree, now called ‘Master Mason’
(Snoek 2002). Besides, the rituals of the Adoption Rite are not related to any ‘craft’ at
all. The French term for the second degree in male lodges still is ‘Compagnon’, and the
English edition of the Adoption Rite, Ado1791E, also refers to one holding this degree as a
‘Companion’ (Ado1791E 22 fff).
36 chapter three
in French always in the feminine form of the words, which I only tried to
convey in my translation of the last term. Many later versions also only
have these three degrees. All of these drew their main themes from not
just the Bible, but more specifĳically from the book of Genesis. In fact, usu-
ally the three degrees together refer to virtually all the stories from Gen-
esis, with the story of the creation as the main exception. In most versions
of the Rite, the stories are not told in the order in which Genesis presents
them. Instead, the fĳirst degree makes relatively short references to three
stories: that of the Tower of Babel (Gen. 11), Jacob’s Ladder (Gen. 28) and
the Ark of Noah (Gen. 6–9). Then the second degree centres on the story
of Eve, seduced by the snake (Gen. 3). Finally, the third degree repeats the
three stories of the fĳirst degree, but now interpreted from a diffferent angle
indicated in the second degree, while adding the other stories of Genesis.
In order to give an impression of what these rituals look like, I give here
as an example a free translation of those from the manuscript “Maçonerie
des Dames ou Ordre d’Adoption. Pour le Frére d’Anieres [= Frère Anières]
Lieutenant d’Infanterie au Service de Brunswic 1770”.5
An Example From 1770
Apprentice
The walls of the lodge room are covered with white curtains. When there
is a reception, the lodge is illuminated only by two terrines fĳilled with
spirits of wine and salt,6 placed on the floor between the two Inspectors.
The Grand Master and7 Grand Mistress are under the canopy in the East;
behind and above the Grand Master, on a step, is an exterminating angel
represented by a Brother8 holding a drawn sword in the right hand. The
Grand Master wears a blue collar with a little ladder, and has a trowel
in his hand; his drawn sword lies in an angle of 60 degrees9 on the altar.10
5
UGLE YFR.828.Mac (Ado1770). I leave out the catechisms. The full French text in
Appendix E.
6
Ado1770 has ‘sage’ in addition to ‘salt’, which is unusual.
7
Ado1770 has ‘or’ instead of ‘and’, which is unusual.
8
Ado1770 has here “Brother or Sister (if the lodge is not composed of Sisters only)”.
This option is very interesting, but specifĳic for Ado1770 and found in no other versions.
9
With “in an angle of 60 degrees” I try to translate “en Triangle”.
10
The ‘altar’ is the little table he has before him.
the contents of the adoption rite 37
The Brothers First and Second Inspectors and the Guardian11 are in the
West of the lodge. The Inspectors wear a blue collar, the First with a
hammer and the Second with a trowel. The Brothers and Sisters are in
the South and the North and wear white aprons and gloves. The Broth-
ers have a drawn sword in their hand and are standing, while the Sisters
sit down.
The Grand Master12 opens the Lodge with fĳive knocks, which are
repeated by the Inspectors, who answer the following questions.
Question: (The fĳirst and last are always)13 What is the duty of the [male
and female] Masons?
Answer: To listen, to obey, to work and to remain silent.
Then the Grand Master says: My Brothers and Sisters, let us listen, obey,
work and remain silent. The lodge of Apprentice Masons is opened. Which
the Inspectors repeat, both at the opening and at the closing of the lodge,
while they, as well as the Brothers and Sisters present, clap their hands
fĳive times and shout fĳive times ‘Vivat!’.
Now a Brother or Sister goes and prepares the Candidate in the ante-
room. Her eyes are blindfolded, her left earring and her necklace are taken,
which are returned after the reception. She is led to the door of the lodge
room, on which she knocks fĳive times. After the required formalities14 she
is introduced and handed over to the Second Inspector. As soon as she
comes in the Brothers and Sisters observe a complete silence. The Second
Inspector makes her travel around the lodge, and has her stop in the West,
opposite the Grand Master, who knocks fĳive times. The Second Inspector
knocks fĳive times on the shoulder of the First Inspector, who asks what
he wants. The Second answers him that a profane asks to be received
as a [Lady] Mason. The First Inspector reports this to the Grand Master,
who asks the Candidate if it is not just a spirit of curiosity which brings
her here, if one will fĳind her to be fĳirm and a Sister without prejudices. If
she responds as she should, the Grand Master says: Since she persists, let
us open the Doors of Virtue for her. Immediately the Second Inspector
11
‘Dépositaire’. Usually all functions are doubly occupied, i.e. with both a Brother and
a Sister. In that case there are sometimes two Inspectors (Brothers) and two Dépositaires
(Sisters). Sometimes, however, the function of the Senior Warden is performed by an
Inspector and an Inspectress, while that of the Junior Warden is performed by a male and
a female Dépositaire.
12
Ado1770 adds “or Grand Mistress”.
13
That is: the fĳirst question of the opening of the lodge, and the last question of its
closing.
14
I.e. the usual questions concerning her name, etc.
38 chapter three
takes the blindfold from her eyes and the Brothers and Sisters strike their
right thigh with the right hand. The Brothers draw their swords and form
an arch [voute] of [iron and] steel15 under which she passes in order to
approach the Grand Master with fĳive steps. There she kneels, lays her
right hand on the table16 and holds in her left hand a trowel. Then the
Orator pronounces a Discourse on the obligation, which she is about to
enter into. During this time the Sisters stand up.
Obligation
I promise and swear before the Creator of all things, and by everything
which may characterise a person of honour, to guard exactly the secret
of the [Lady] Masons and of Masonry, on the penalty of being struck by
the sword of the exterminating angel and of being swallowed up by the
deepest abysses; this in order to guarantee that a portion of the sacred fĳire
which resides in the highest region of the sky may set fĳire to my soul and,
cleansing it, enlighten me in the course of virtue.
After this obligation the Brothers return their swords, the Sisters sit
down, and the Grand Master orders the First Inspector to dress her as
a [Lady] Mason. He then gives her an apron and white gloves. Then the
Grand Master says: Madame! I receive you as apprentice [Lady] Mason.
Allow me to change this name into Sister, and to give you as such the kiss
of peace. He embraces her and takes his place again.
Should there be more than one Candidate, then the Sign and Word are
only communicated after the last one [= the last Candidate] is received.
Then they [= the Candidates] give them [= the Signs and Words] to the
Brothers and Sisters and embrace them.
[Description of the] Tracing Board
In a rectangle set out [on the floor in the centre of the lodge] the Ark of
Noah, Jacob’s Ladder, and the Tower of Babel should be drawn. The Ark
represents the human heart driven [agité] by passions. The Ladder traces
the way to eternal bliss [ félicité] by the union of the principal virtues:
Love of God and of one’s neighbour, symbolised by the two uprights of the
ladder, of which the several rungs represent the other moral virtues which
follow from the fĳirst two. The Tower represents the pride [or arrogance:
15
The usual expression in English is indeed an “arch of steel”. However, what is intended
is not something of the shape of a rainbow, but something of the shape of what the French
call a “berceau”, an [upside down] cradle.
16
In most rituals explicitly on the gospels.
‘l’Orgüeil’] of the Childrenof the Earth, against which one cannot ensure
oneself but by opposing it with a discrete heart.
Now the kiss of peace and the Sign are given, which is to take the left
nostril with the thumb and the little fĳinger of the right hand. The Ladies
reply by passing the tip of the fĳingers of the right hand over the lace which
ties the corset, the men by passing them over the boutonnieres of their
dress.17 The Word is Feix Feax,18 which signifĳies School or Academy of the
Virtues, which is Freemasonry. Standing to Order is to have both hands,
one upon the other, on the stomach.
[Then follows the catechism of 18 questions and answers, the last of
which is:]
Q. What is the duty of the [Lady] Masons? Etc.
A. The lodge is closed.
Companion
The Lodge for the Reception is the same as that for the Apprenticeship.
One adds only black tears mainly there where the image of Death is repre-
sented; a terrine fĳilled with spirits of wine must be the only illumination,
and be placed between the two Inspectors on a little table on which is
also a skull, illuminated by a candle. The tracing board represents Adam
and Eve.
The Grand Master19 is placed as at the Apprenticeship, and behind him
is a Brother holding in his hand a branch of ivy, representing the angel of
peace. The other Brothers don’t have their naked swords in their hands.
An enlightened Star is attached above the Grand Master, representing the
Star of Life.
Preparation of the Candidate and her Introduction into the Lodge
A Brother goes and fetches the Apprentice, leads her into the preparation
room, puts a white veil over her head, tied with a ribbon, blindfolds her,
takes her left garter (which should be a blue ribbon which one gives the
Candidate), takes her right arm and asks her if she consents to endure the
trials which will be demanded from her in the degree of a Companion.
17
In most rituals it is made explicit that the essence here is to spread the fĳingers in
order to represent the fĳive rungs of Jacob’s ladder.
18
To be pronounced: Fé-ix Fé-ax.
19
40 chapter three
After her answer the Brother advances with fĳive knocks, and the same
practices as in the reception of an apprentice are observed.
Being brought before the Grand Master, he warns her that the least
sign of fright or weakness will sufffĳice to reject her. If she persists, he
commands the Brother First Inspector to let her sufffer the trial of the
flames. She is led around the terrine, which is placed between the Inspec-
tors.20 Then the Grand Master orders: Let her see all the horror of her state.
The First Inspector takes the blindfold from her eyes and let her turn
around so that she sees Death. As soon as the blindfold falls, the Broth-
ers and Sisters strike their right thigh with the right hand fĳive times and
shout ‘Vivat!’.
When the Candidate has attentively observed the state of Death, the
Grand Master asks if she has well sustained this second trial. The First
Inspector answers afffĳirmative. In that case, says the Grand Master, let her
pass from death to life. Then the First Inspector takes her hand, let her
turn again towards the Grand Master, and points out to her the Star of the
North,21 which represents the Star of Life.
The Grand Master orders to let her advance towards the altar by fĳive
steps, starting with the right foot. There arrived, the Grand Master asks
her if she has not at all violated her obligation, and if she persists in keep-
ing it. On her answer, the Grand Master attaches a chain around her neck,
telling her that she should not think of herself as a slave; this chain rep-
resents to her only the chain of friendship. He then makes her take the
following obligation with her right hand on the altar. This obligation is
taken by the Sisters22 while standing.
Obligation
I swear and promise under the same penalties taken [portées] in my fĳirst
obligation, to always love my Brothers and Sisters; never to swallow pips
of apples; to sleep the fĳirst night after my reception with the Garter of the
Order; and not to reveal the secret of that Garter (which must be of white
leather on which is written “Silence & Virtue”) to anyone.
After the obligation the Grand Master takes the chain away from her,
and also the blue ribbon which she has around her right arm, which he
replaces with the Garter. He orders to bring him the hod and the sacred
fruit and says to the Sister: The security of the [Lady] Masons still requires
20
Normally it is mentioned here that one of her hands is held shortly above the flames,
so that she feels the heat, but without burning her.
21
More often: the Star of the East, being the Star of Bethlehem.
22
So, if there is more than one Candidate, all take the obligation at the same time.
this precaution. Then he takes the trowel and passes it several times over
her mouth, then halting it on her lips, saying to her: This is the seal of
discretion which I apply to you. Then, giving her the fruit he says: Receive
now the fruit of the Tree in the centre; as soon as you have tasted from it,
you will become like us, knowing Good and Evil. She eats without touch-
ing the pips, and the Brothers and Sisters shout: ‘Vivat!’.
Note: During this ceremony the terrine is extinguished and fĳive candles
are lighted, two on the right side and three on the left. When all this has
been done, the Grand Master embraces her and takes his place again.
It must still be noted that everything the Candidate has seen and heard
should be represented mysteriously, and that the image of death repre-
sents to her the state of man after the Fall [caused by] the imprudence of
her sex through which we were lost, but that a day of wrath will be fol-
lowed by that of mercy, through the favour which we do him [i.e. man], by
instructing him in the dwelling place of eternal bliss [ félicité] represented
by the assembly of the Brothers and Sisters in a second Earthly Paradise
and by admitting him at our table and food, which is the Tree of Life / the
Tree of the Knowledge of Good and Evil.23
[Description of the] Tracing Board
A tree fed by a river is drawn. That tree represents the Tree of the knowl-
edge of Good and Evil. The river indicates the speed of the human pas-
sions which one cannot stop otherwise than by becoming a [Lady] Mason.
On both sides of this Tracing Board is written “Eva”.
Sign & Word
The Sign is made by taking the right ear lobe between the thumb and
the little fĳinger of the right hand. The reply is to lay the second and third
fĳinger of the right hand on the mouth and the thumb on the chin.
The Word is Belba, which means Peace and Concord re-established
between the Brothers and Sisters through the overthrow of the Tower of
Confusion, predicted by the Sybils.
[It follows the catechism of 19 questions and answers, the last of
which is:]
Q. What is the duty of the [Lady] Masons?
A. To listen etc. which is repeated by the Brothers First and Second Inspec-
tor who announce that the lodge is closed.
23
“l’arbre de Vie du bien et du mal”.
42 chapter three
Mistress
The Grand Master24 is seated as at the other receptions, and the lodge is
also decorated as in the preceding ones, [but] the skulls and tears are sup-
pressed, as well as the Star of Life.
The lodge should be illuminated by 13 candles, placed along the Tracing
Board, that is to say, 6 on the right and 7 on the left side, and the Brothers
don’t hold their drawn sword in their hands.
Preparation of the Candidate and Introduction into the lodge
A Brother or Sister goes and fetches the Candidate for the degree of Mis-
tress, and lets her feel the great eminence to which she aspires. Then he
takes her right cufff, which she gets back after her reception. He blind-
folds her, and then knocks 5 times at the door of the lodge. The same
formalities are observed as in the preceding degrees until she is in the
hands of the First Inspector, whom he [i.e. the Second Inspector] informs
by knocking 5 times on his right shoulder, whereupon he replies, asking
what he wants. The Second replies that an apprentice & Companion who
has served her time asks to be passed to the degree of Mistress. The First
Inspector repeats this to the Grand Master who orders her blindfold to be
removed, which is done at once. From then on the Brothers and Sisters
remain silent during the ceremony. By order of the Grand Master, the
First Inspector lets the Sister climb the Ladder of Jacob, which has 5 rungs,
starting with the right foot. When the Sister is at the top of the Ladder, the
Grand Master asks the First Inspector: Where has she arrived? He replies:
At the summit of felicity.25 By order of the Grand Master, the First Inspec-
tor lets her take offf her slippers or shoes and conducts her in 5 steps to the
foot of the altar, on which she poses her naked right hand, and she takes
her obligation while kneeling.
Obligation
I swear and promise on this altar, respectable by the sacrifĳices of Noah,
Abraham and Jacob, before my assembled Brothers and Sisters, never to
reveal to any profane the least secret of Freemasonry, and to explain noth-
ing to any Apprentice or Companion of what I will learn and know about
Jacob’s Ladder, the Ark of Noah, and the Tower of Babel, to safeguard
scrupulously the words, signs and grips of Freemasonry, and to examine
24
25
Apparently, she does not need to go down the ladder now. That means that this is
one of the many versions in which the ‘ladder’ is only depicted as part of the drawing on
the floor, which is the ‘lodge’ (tracing board), see fĳig. 1.
carefully everyone who claims to be [Lady] Mason [and] Mistress before

confĳiding in her. I furthermore promise to love and support my Brothers
and Sisters at all occasions according to my possibilities. All this I promise
on my word of honour. I consent, should I contravene it, to gain the con-
tempt, the disgrace, and the infamy which each good Mason and [Lady]
Mason holds for the traitors.
During this obligation, the First Inspector holds a naked sword at the
neck of the Sister. When she is fĳinished he lets her stand up, lets her put
her shoes on, and leads her to the side of the altar and to the end of the
drawing on the floor which represents the Ladder. At the [West] end of
the lodge is a table on which tools of polished iron are placed with which
she must work, as will be told. She strikes 5 times 5 blows on a box, which
represents a [building] stone, i.e. on the four corners [and then on the
centre]. Then the Grand Master asks the First Inspector what the Work
of the Sister has produced. He replies: A heart (which had been put into
the box). Then he says to him: Let the Sister advance to me by fĳive steps,
in order that I might give her the reward for her work. When she is there,
the Grand Master attaches a little trowel on her left side, embraces her,
and lets her sit down.
Sign and Word
The sign is made by rubbing the lower lid of the right eye with the index
and the thumb of the right hand, saying that there are only fĳive fĳingers
on each hand.
The word is “arot Jaco”26 which means: The glaring light has hit and
blinded my eyes.
Description of the Tracing Board for the degree of Mistress
At the top is a semi-circle in the form of a rainbow. Below the altar is
the pyre with a lamb on it, consumed by the fĳire from the sky. Above,
the sacrifĳice of Abraham. In the four corners of the lodge [i.e. the tracing
board] four fĳigures representing the four parts of the world, each with its
attributes. On the left side, the Ark of Noah, resting on the mountains of
Armenia, and the dove at the point of entering it with an olive branch
in its beak. On the right side, the Tower of Babel and beside it a hod,
a trowel, a rule and a gavel on its left, below Jacob’s Ladder on which
angels go up and down; on the right below is the city Sodom, set ablaze
by the fĳire from heaven, the wife of Lot changed into salt, her head turned
backwards. At the bottom in the centre a well with Joseph in it; above it
26
Corruption. Normally: ‘Avoth Jaire’.
44 chapter three
the sun, the moon and the eleven stars. [All wear] the same decorations
as in the preceding degrees.
[This text of the ritual is followed by the catechism of 73 questions and
answers.]
Analysis
Apprentice
In the ritual of the fĳirst degree, the references to the Ark of Noah, Jacob’s
Ladder, and the Tower of Babel occur only in the explanation of the Trac-
ing Board, and in fĳive questions of the catechism:
[A6] Q. Where were you received?
A. Between the Tower of Babel, the Ladder of Jacob, and the Ark of Noah.
[A7] Q. What does the Tower represent?
A. Pride [or Arrogance: ‘L’Orgüeil’]
[A8] Q. The Ladder?
A. The love of God and of one’s Neighbour, & the Virtues of a beautiful soul.
…
[A16] Q. To where extends this Ladder?
A. To the felicity.
[A17] Q. How does one get there?
A. By the union of the Virtues.
Later, when she has the third degree, the Lady Mason will understand
how much these short texts summarise the complete program of this Rite,
but at this moment, she will hardly understand much of it yet. Besides
these three Biblical themes, a fourth one is indicated in the Obligation:
“the sword of the exterminating angel”; referring to the story of the Fall, it
points forwards to the theme of the second degree. These references may
stimulate her to re-read the book of Genesis, which would the better pre-
pare her for the degrees to come. But not all symbolism is explicitly Bibli-
cal. While the Candidate pronounces her obligation, she holds a trowel in
her left hand, a symbol which is not explained here but which will return
in the second degree. A symbolic action, which is, in all variations of the
rituals, specifĳic to the fĳirst degree is the passing under the “arch [voute] of
[iron and] steel”, formed by the swords. The catechism states about it:
[A9] Q. How did you reach Freemasonry?
A. Through an arch [par une voute] of [iron and] steel.
[A10] Q. What does that arch [voute] represent?
A. [The] Strength and Stability [of the Order].
This rite is not specifĳic to Freemasonry. It is for example also found in

the Western culture generally when a military man has just been mar-
ried and leaves the church with his bride; his military friends will then
form the arch of steel just at the outside of the door of the church. It is
often interpreted as representing a birth channel, symbolising a rebirth
in a new status. In our Adoption ritual, that interpretation would fĳit quite
well. After all, it follows immediately the falling of the blindfold: the blind-
folding before entering the lodge no doubt symbolises the loss of the light
of life and thus the symbolic death of the ‘profane’, whereas the return
of the sight represents a symbolic rebirth in the light of Masonry. That
the blindfolding symbolises a symbolic death is confĳirmed by her being
deprived of her worldly possessions (represented by her left earring and
her necklace): when you die, you cannot take these with you. Yet, the
central rite in this ritual is no doubt the taking of the obligation. The form
of the oath in this particular variation of the ritual is relatively simple
– other variations are yet more imposing – but even in this form it is
already quite impressive and defĳinitely more so than those in the other
two degrees. Surely, it is also no accident that the ‘exterminating angel’ is
not only mentioned in the text of the oath itself, but also represented ‘live’
by one of the functionaries of the lodge, thus rendering the rite even more
impressive. Finally, the regalia which the newly initiated Sister receives
are the apron and the gloves: one pair for herself and one pair to give to
someone of the opposite sex, just as in the fĳirst degree ritual used in the
male lodges.
All in all, the ritual clearly conforms to the characteristics of a proper
initiation ritual:27 the Candidate dies as a profane, travels through the
realm beyond represented by the lodge room, is restored to a new light of
life – which is of course not the gloomy light of the burning spirits of wine,
but the Master of the lodge, playing, as in all 18th century masonic rituals,
the role of God28 – and by that reborn as a (Lady) Mason. This ritual, then,
is defĳinitely not a fake one. In fact, it follows closely the general structure
of the ritual of the fĳirst degree practised in male masonic lodges, where the
Candidate is blindfolded and deprived of ‘all metallic substances’,29 travels
27
Snoek 1987 173/174. Thomas (1980 159) and Burke & Jacob (1996 535/536) come to the
same conclusion.
28
Compare Isaiah 60:19; Rev. 21:23, 22:5.
29
This expression denotes all valuables (including paper money) as well as everything
indicating the status of the Candidate in the world, such as pins which show membership
46 chapter three
through the realm beyond represented by the lodge room, is restored to

light, sees the Master of the lodge, takes his obligation, is pronounced a
Freemason, and receives the regalia (apron and gloves) and the ‘secrets’
of the degree.30
Companion
“You’ve got to admit it’s a bit of a pantomime, though,”
said Crawly. “I mean, pointing out the Tree and say-
ing ‘Don’t Touch’ in big letters. Not very subtle, is it?
I mean, why not put it on top of a high mountain or
a long way offf? Makes you wonder what He’s really
planning.”
“Best not to speculate, really,” said Aziraphale. “You
can’t second-guess inefffability, I always say.” …31
A difffĳiculty which each researcher of ritual texts encounters is to decide,
when something occurs for the fĳirst time in such a text, if it then docu-
ments a recent addition to the ritual, or only describes for the fĳirst time
something which was there already a longer time. Quite obviously, texts
usually do not prescribe rites, which were not yet in use at the moment
the text was written. But two kinds of things which did exist tend to be
missing in the texts, viz. on the one hand those things ‘which everyone
knows’, and on the other, those which the author considered too eso-
teric to be written down. In all these cases – given the fact that diffferent
authors tend to take diffferent decisions concerning what (or what not)
to write down – it helps if one has the possibility of comparing diffferent
texts in order to reconstruct as complete an image as possible of what
was intended to happen. The manuscript I choose as the basis for the
above summary of the three degrees gives relatively short descriptions of
the rituals for the three degrees, which makes them quite suitable for the
purpose of getting a quick impression. However, in the case of the second,
central degree, the re-utilization of the story of the seduction of Eve by the
snake was in some lodges further developed in the course of time. This
development did not change the content of the ritual, but it did make it
of a group. Some rings fall in both these classes, but most (though not all, see Snoek 2007)
(Grand) Lodges make an exception for a wedding ring.
30
Of course, the male masonic rituals for the fĳirst degree, which are and have been
practiced throughout the world, show considerable variations. Still, apart from the precise
moment that the Candidate is restored to light (which may be either before or after taking
the obligation), this general structure is always there.
31
Neil Gaiman & Terry Pratchett: Good Omens, New York 1990, x.
clearer. Therefore, I will in my analysis of this degree rely more heavily on

a larger set of versions than I did in that of the fĳirst degree.
One can hardly overestimate the disastrous influence of the Biblical
story of the seduction of Eve by the snake on the subordination of women
by men in the Christian culture.32 How can we, then, understand the cen-
tral role of this story in the Adoption Rite? Was it intended as an insult
of the women, showing them their inferior place compared to men? Cer-
tainly some Adoption Rite rituals contain some texts which we, from our
perspective, are inclined to understand that way, and even in the 18th cen-
tury some men had similar feelings. There were, for example, rituals with
questions like these in the catechism:
Q. What does the Tracing Board of the Lodge represent?
A. of a lady Mason: I am a woman and an Apprentice, how could I explain
these wonders?
The Master replies: And I am a man and your Master; I will help you.33
Or:
Q. Are you an Apprentice?
A. I think so.
Q. Why this doubt in your answer?
A. Because it belongs to the weakness of my sex to doubt everything and
also because an Apprentice is sure about nothing.34
In 1779 Louis Guillemain de Saint Victor published his version of the ritu-
als for the Adoption lodges and in 1785 followed those for the male lodges.
Since he did not agree with much what was customary in the rituals of
his time, his version was explicitly intended as a reform of the rituals. He
gives, for example, the following answer to the same question:
A. It is because, since Freemasonry is an assemblage of all virtues, it is not
fĳitting to any good Mason or Lady Mason to think he or she would be per-
fect, which holds all the more for a Lady Apprentice, whose feelings are not
yet certain.35
And he protests:
32
“Theologically, the story of Eve’s temptation and fall had been used to justify wom-
en’s inferior status and in particular their inability to offfĳiciate as clergy or leaders. As an
imaginative resource the story worked to reinforce images of female lust, intemperance,
and seductiveness.” (Jacob 2006 103).
33
Ado1753 A8, Ado1776 A9, Ado1793a A7.
34
Ado1781 A2 & A3 (and quite a number of other versions).
35
Ado1779 A2.
48 chapter three
In a large number of lodges, instead of this honest and just reply, it is a

humiliating impertinence that one has addressed to the women by the
women themselves, and as summit of [this] absurdity, many Brothers
applaud at it.36
Guillemain de Saint-Victor is an example of a male feminist from the
18th century. There were more of them. But I took the offfending version I
quoted intentionally from a ritual of the lodge ‘La Candeur’. The Mistress
of this lodge was “Her Royal Highness, The Sister Duchess of Bourbon,
Princess of the Blood, Grand Mistress of the Adoption Order, and in par-
ticular Grand Mistress of the lodge ‘La Candeur’ ”,37 and the majority of the
members of this lodge belonged to the same social class, the high aristoc-
racy. Is it probable that these ladies would accept such a ritual, had they
felt it to be offfending to them? The rituals of this lodge which I found date
from the period 1778 to 1786, while the Duchess of Bourbon was Grand
Mistress of the Adoption Order from the middle of the 1770s and Grand
Mistress of the Lodge ‘La Candeur’ from 18/3/1779, holding both offfĳices
until the revolution of 1789. In other words, these rituals were the ones
she worked with. I am sure that, had she found it necessary, she would
have had the power to have these texts altered. But she didn’t. It is clear
then that in her time even these women were so strongly imbued with
the idea that women are weaker than men, that they did not fĳind these
rituals offfensive.
One further preliminary remark is necessary. The story of Eve had tradi-
tionally been interpreted by the (both Catholic and Protestant) Churches
as that it was Eve’s curiosity, which had been responsible for the Fall.
Thus one sees that for a long time in our Western culture, especially the
men are convinced that women are much more curious than men, which
obviously is a culturally transmitted prejudice. The 18th century Adoption
Rite also condemned curiosity. For example, already in the ritual of the
Duc de Clermont of 1761, the Worshipful Master asks the Candidate “if it is
not curiosity which directs her to want to be received as a [Lady] Mason”,38
and the same ritual of the lodge ‘La Candeur’ which I quoted above con-
tinues with the question:
36
Guillemain de Saint-Victor 1779 45.
37
“Son Altesse Sérénissime, La Sœur Duchesse DE BOURBON, Princesse du Sang,
Grande-Maîtresse de l’Ordre d’Adoption, & Grande-Maîtresse particulière de la L⁙ de
la Candeur⁙” (Membership list of the lodge ‘La Candeur’ of 1782 (GLFF), reproduced in
Buisine 1995 iii, there incorrectly dated 1773).
38
Ado1761b 4.
Q. How were you introduced into the Lodge?

A. My eyes blindfolded in order to make me understand that, before one
can reach the sublime mysteries, one has to conquer all curiosity.39
And in the catechism of the degree of Mistress one reads:
Q. What represents the wife of Lot, changed into a statue of salt?
A. That curiosity is the road to perdition.40
But there are also more precise answers to this question, such as:
Q. What are we taught by the metamorphosis of the wife of Lot into a
statue of salt?
A. That obedience is absolutely necessary for Masons and Lady Masons,
and that a good Lady Mason should not curiously research after the
secrets of Masonry which it has not been possible yet to reveal to her.41
Here, only a certain kind of curiosity is condemned. One should not be
curious about the secrets of the degrees, which one does not have yet. But
when it is time to receive a new degree, the situation is diffferent.
Let us now look at the story of Eve as it is ritualised in the second
degree of the Adoption Rite in the 18th century, as we can reconstruct it
from the diffferent manuscripts available. As soon as the Candidate has
been brought into the lodge room, she is placed before the representation
of Death, in the form of a skeleton or a skull. For example:
The Master says: “… Brother Inspector, let her undergo the fĳirst trial.”
He guides her before the skeleton. The Master adds: “Show her the horror of
her situation”. The Inspector takes away her blindfold and all Brethren strike
their thigh, shouting: Eva!
The Master says: “Don’t worry my Brothers. Inspector, let her pass from
Death to Life”.42
In some versions (though not in the version presented above) she is now
led to the representation of the tree of knowledge of good and evil: an
apple tree with lots of fruits and a serpent – sometimes with an apple in
its mouth – turned around its trunk:
The lodge should be strewn with flowers and sweet-smelling herbs, in the
midst of which should be a tree, representing the tree of knowledge of good
and evil. The lodge thus represents the earthly paradise. Around the trunk of
39
Ado1781 A4.
40
Ado1781 M47.
41
Ado1774e M54.
42
Ado1776 411. See also the summary, based on Ado1770, above.
50 chapter three
the tree should be a serpent, its mouth just in the foliage of the tree, which
should be fĳilled with apples.43
Besides the tree the word ‘Eva’ is written, which is explained in the cat-
echism, for example in this ritual of 1780:
Q. What does the word Eva signify?
A. It recalls my origin, what I am, and what I will become.
Q. Explain these three things to me.
A. The word Eve [signifĳies:] our common mother; my state as a sinner; and
the death which I cannot avoid.44
But in other versions of the rituals, the answer was a little bit, but signifĳi-
cantly, diffferent:
Q. What do you understand by the word Eva?
A. It recalls to me my origin, what I am, and what I must be in order to
attain the summit of felicity.45
In some versions of the ritual,46 the Candidate now must pick one of the
fruits and bring it to the Master:
Then [the Master] orders her to be brought into the most delightful of
places where she will nevertheless see the horror of her state. Her blindfold
is removed. The Sisters turn their back towards her in order not to see the
humiliating ceremony. She climbs the ladder and seizes the apple, which
the serpent offfers her. …47
She presents this apple to the Master, who orders her to bite in it, but with-
out damaging the pip[s].48
In other versions, the Master has already an apple before him, or he him-
self picks one from the tree, which is brought to him. In all cases, he takes
the apple and:
… while offfering the fruit to her he says: Now receive the fruit from the tree
which is in the midst [of the garden of Eden]; as soon as you will have tasted
43
Ado1765c 334.
44
Ado1780b C25 & C26.
45
Ado1761 C13. Also Ado1744 A22, Ado1765c C9, Ado1770a C9.
46
The oldest text which has this is again Ado1765c, which dates from between 1761 and
1768; it is virtually identical with Ado1785a. From then onwards there are several more, e.g.
Ado1779, Ado1786a and Ado1807.
47
Ado1784 16.
48
Ado1765c 335.
from it, you will become as one of us, knowing good and evil.49 She eats from
it and all the Brothers shout: “Vivat, Vivat”.50
In some rituals, one does not say “the tree which is in the midst [of the
Garden of Eden]”51 (“l’arbre du milieu”), but “the tree of life”:52
My Sister, I give you an apple. Take the fruit of the tree of life. As soon as you
will have tasted from it you will have the knowledge of good and evil.
She eats the apple and all the Brothers and Sisters shout together: “Vivat,
Vivat”.53
Often one fĳinds here also the interdiction to eat the pips of apples:
Bite in this apple, but take care not to touch the pips, because they are the
germ and the seed of this forbidden fruit. When you will have eaten from it,
and you will follow exactly all the laws of Freemasonry, you will walk more
sure on the path of virtue.54
After this culmination of the ritual, there follows often a lecture by either
the Orator or the Master, the text of which has been included in the ritu-
als only in a few cases. In order to give an impression of what they look
like I quote here from some of them:
You see here before you, my dear Sister, the origin of all our misfortune: the
weakness of the fĳirst man, seduced by the flesh of his flesh, to whom the
evil spirit had suggested the disobedience to the Supreme Being who had
created him after his likeness. This was the fĳirst of our crimes and the one
which condemned us, once immortals, similar to God: men to work, and
women to have pains, and which has subjected us to the horrible death of
which you have seen the representation. It is only, my dear Sister, by the
practice of the virtues that we can escape, after death, from the disastrous
punishments, reserved for our vices. Think seriously about this and try in
this second degree to redouble your effforts to avoid them.55
But, my sister, it is not enough to recognise good and evil; in order not to
be left to the flattering attractions of corruption, it is necessary to know the
virtues and to practice them.56
The temple in which we live is that of virtue; the mysteries we celebrate
here are the unique and certain roads, which lead to immortality. …
49
Compare: “Behold, the man is become as one of us, to know good and evil” (Genesis
3:22).
50
Ado1753 12.
51
Genesis 3:3.
52
Genesis 3:22.
53
Ado1774g 40v.
54
Ado1810a 18.
55
Ado1785 9v/10r = Ado1786 13.
56
Ado1802 46/47.
52 chapter three
You have left the darkness in order to see the strongest and the brightest
light. It is that which henceforth will enlighten all your actions in your
life and which will cause you to avoid all the pitfalls where virtue so often
wrecks. This is the precious treasure which we have just entrusted to you
and which we have wanted to share with you.57
The pomp of death, my dear Sister, shows you the state of men after the
Fall; the imprudence of your sex has ruined us. Yet, the day of wrath will be
followed by a day of mercy, which is represented to you by the favour which
we accord you by introducing you into the abode of felicity, with which you
must compare the assembly of Brothers and Sisters among which you have
just been admitted, and as a second terrestrial paradise where our table and
the food which we eat there must be regarded as the tree of life and the
knowledge of Masonry.58
At least once, it is stated explicitly, that the man is just as guilty as the
woman:
Here you see, my Sister, the origin of all our sorrows, the pure happiness to
which we were destined had the loyalty and the obedience to the orders of
the Grand Architect of the Universe been observed by our fĳirst parents. The
seduction by the serpent triumphed over the woman; he thought to fĳind
more tendency in her weakness, and more resourcefulness in her charms
for seducing the man, which made both of them guilty (“ce qui les rendit
coupables l’un et l’autre”). Only the help which the principles of Masonry
offfer you can preserve you from the seduction, and let you walk surely on
the path of virtue, which alone can give you pure pleasures, and make you
enjoy the happiness which the credulity of the woman caused you to lose.59
Maybe it could be summarised as follows:
You must, Madam, guard yourself against all the vices and evils which the
fĳirst disobedience has brought to the whole human race; you must on the
contrary seek the right knowledge of good and evil, in order to follow
the one and avoid the other.60
But it does not stop there. Even the pretence that: “the temple in which
we live is that of virtue; the mysteries we celebrate here are the unique
and certain roads which lead to immortality”, is not enough. In several
catechisms of the second degree we read:
Q. What is the state of a [Lady] Mason?
A. It is to be happy.
57
Ado1774g 39v.
58
Ado1774g 41r/41v.
59
Ado1810a 17.
60
Ado1779b 20 = Ado1802 20.
Q. How does one reach that felicity?

A. By means of the tree, which is in the midst [of the Garden of Eden].61
Here we have fĳinally the central word of the whole Adoption Rite: felicity
(‘félicité’). Now, felicity is bliss. It is normally used to indicate the summum
bonum, that what the King James Bible calls ‘salvation’. According to these
rituals, a [Lady] Mason has reached felicity. How is that possible? The
catechism says: “By means of the tree which is in the midst [of the gar-
den of Eden]”. In fact, the Candidate has just played the role of Eve who
has eaten from the fruit of this tree. But she did not do this after having
received this fruit from the serpent; she ate from it after receiving it from
the Master.62 And here, as in all 18th century masonic rituals, the “Grand
Master [plays the role of ] God”.63 We begin to see now what is happening
here: Compared to the Biblical version, we have here an inversion of roles,
which leads to an inversion of results. That inversion plays a role is also
indicated by the Sacred Word of the second degree, “Belba”, which the
catechism usually interprets more or less as:
Peace and Concord re-established among the Brethren by the overthrow
(‘renversement’) of the Tower of Babel, i.e., the Tower of Confusion.64
Indeed, the word “Belba” itself visibly and audibly reverses the two syl-
lables of the word ‘Babel’, and the only picture (Fig. 3) in the fĳirst French
printed edition of these rituals65 shows the tower of Babel as a kind of
knocked over chess tower. This is, with some slight variations, common
to all these rituals.
Just a few texts give us one last clue. They have also a password,
“Lamma Zabatany, which means: Lord, I have only sinned because thou
hast forsaken me”.66 There are good reasons to assume that, in the 18th
century, the Candidates still knew their Bible well, and it is impossible
that they would not at once have recognised that these rare words quote
one of the sayings ascribed to Jesus on the cross, just before his death, as
reported in the gospels of Matthew and Marc: “And about the ninth hour
Jesus cried with a loud voice, saying, Eli, Eli, Lama Sabachthani? that is
61
Ado1774e C8 & C9.
62
“La femme initiée, contrairement à Ève, n’écoutera pas le serpent. … Leçon profonde,
philosophique, et fort éloignée d’une ‘aimable bagatelle’.” (Mellor 1973 187).
63
Ado1807 53.
64
Ado1761b C7 and many others.
65
Ado1772.
66
Ado1774e 26v.
54 chapter three
to say, My God, my God, why hast thou forsaken me?”67 But in this ritual
it is not Jesus, but the newly initiated Sister, still in the role of Eve, who
pronounces this text. This is very courageous, because it means that Eve
is presented here at the same level as Jesus. And that is an absolute inver-
sion of the traditional interpretation, according to which Jesus gave his
life precisely in order to compensate for Eve’s act. Indeed, Eve states here
that her fault is not really her fault. But that is not all. Jesus pronounced
this text “Lama Sabachthani” at the supreme moment where he paid the
ultimate sacrifĳice. And by saying the same words, Eve identifĳies herself
with him in precisely this moment. That the interpretation, that Eve is
identifĳied in this degree with Jesus Christ, is correct, is confĳirmed by sev-
eral rituals which state that the place of the newly initiated Sister is at the
right of the Master: “The Sister is led to [her place] which is at the right
of the Master”.68 We have seen already, that the Master plays the role of
God, and according to the Bible, it is Jesus Christ who sits at the Right of
God.69 Furthermore, when the Master says to the Candidate: “receive the
fruit from the tree which is in the midst [of the garden of Eden]; as soon
as you have tasted from it, you will become as one of us, knowing good
and evil”, he repeats exactly the words from Genesis, which are there pro-
nounced by God: “Behold, the man is become as one of us, to know good
and evil” (Genesis 3:22).70 This confĳirms that the Master plays here the
role of God, and that he pronounces at this moment the divinity of Eve,
played by the Candidate.
The message is clear: to eat from the fruit of the tree of knowledge of
good and evil was for Eve not at all an act of curiosity, but on the contrary
a necessary sacrifĳice in order to save mankind. And now the texts from
the lectures also make more sense. To do good without knowing the dif-
ference between good and evil is only naive. But by identifying herself
with Eve, the Candidate had to take the decision, decisive for the rest of
her life, to accept that she knows the diffference perfectly well. Virtuous is
only she who chooses to do what is good while admitting and accepting
that she knows both good and evil. It is therefore only by repeating Eve’s
67
St. Matthew 27:46.
68
Ado1810a, 19.
69
Matth. 26:64; Mark 14:62, 16:19; Luke 22:69; Acts 7:56; Rom. 8:34; Hebr. 1:3, 8:1, 10:12,
12:2; 1 Peter 3:22.
70
In fact, the Hebrew version of this Biblical text can also be read as “Behold, let the
man become as one of us”, the diffference being in the vowels which one chooses to add
to the written consonants (Freedman & Simon (eds) 1939, 173n3).
act that we have the possibility to become virtuous. And to be virtuous,

says the ritual, is to reach felicity, not in a life after death, but in this life
here and now. Thus, just as Jesus opened for us the door to heaven for our
life after death, Eve opened us the door to a felicitous life in this world.
So, really:
Q. What is the state of a [Lady] Mason?
A. It is to be happy.
Q. How does one reach that felicity?
A. By means of the tree, which is in the midst [of the garden of Eden].71
This, of course, is not the traditional way to interpret the story of Eve, but
it is also by no means new. Each year during the Easter Vigil the Exultet
is sung, containing the words: “O felix culpa quae talem et tantum mer-
uit habere redemptorem” (“O happy fault that merited such and so great
a Redeemer”), a text, probably dating back to the fĳifth to seventh cen-
tury, referring to the ‘blessed fault’ or ‘fortunate fall’. The ‘felix culpa’ text
was incorporated, commented upon and afffĳirmed in Thomist theology,72
and it was invoked in John Milton’s Paradise Lost (1667), who has Adam,
after having been told by Michael the future redemption of the World by
Christ, say:
O goodness infĳinite, goodness immense!
That all this good of evil shall produce,
And evil turn to good; more wonderful
Than that which by creation fĳirst brought forth
Light out of darkness! Full of doubt I stand,
Whether I should repent me now of sin
By me done and occasioned, or rejoice
Much more, that much more good thereof shall spring,
To God more glory, more good will men
From God, and over wrath grace shall abound.73
71
Ado1774e C8 & C9.
72
Thomas Aquinas: Summa Theologica III, 1, 3, ad 3.
73
Milton 1667, second edition 1674, book 12, lines 469–478 (in the second edition, what
had been the 10th and last book in the fĳirst edition, was split in three books: 10, 11 and 12).
The editor of the edition I used comments: “These lines do not formulate the medieval
idea of the felix culpa – that the Fall was fortunate in bringing humans greater happiness
than they would otherwise have enjoyed – only that the Fall has provided God an occasion
to bring still greater good out of evil. The poem makes clear that Adam and Eve would
have grown in perfection and advanced to Heaven had they not sinned” (idem, 2021n4).
However, the fact alone that he deems it necessary to point this out underlines the fact
that the text by Milton may well be read, and thus understood, as formulating the felix
culpa concept.
56 chapter three
Thus, the concept of the Fall to have been a positive event is at the very
heart of the Christian tradition: without Fall, no redemption. In the eigh-
teenth century, erudite persons would know this. The ritual of the second
degree elaborates certain consequences of this concept, something which
may well have been done before the eighteenth century too, although I
have no proof of this so far.
Margaret Jacob wrote: “In these women’s lodges was the story of Adam
and Eve retold and Eve’s guilt removed”.74 In my view, this is an understate-
ment. In this degree the Candidate is transferred ritually into the Garden
of Eden,75 the ‘terrestrial Paradise’. Here she is not forbidden to eat from
the fruit of the tree of knowledge of good and evil, but on the contrary, she
is explicitly invited to do so. And it is only by accepting the consequences
of the decision to do so that the way to a virtuous life becomes visible to
her, a way which may culminate in supreme felicity. That felicity cannot
be obtained by childlike innocence, but only by an adult efffort to live a
virtuous life, despite the constant confrontation with the temptations of
this world. In this way, Eve becomes the example for the initiated woman,
the positive role model, the fĳirst initiated. Indeed: Eve “recalls to me my
origin, what I am, and what I must be in order to attain the summit of
felicity”! It is not surprising that the catechism asks now:
Q. What is the main objective of the Masons and [Lady] Masons?
A. To make each other happy by making each other virtuous.76
Understood this way, this ritual was not only appropriate for female Can-
didates, but also for male ones, as originally had been the case.77 But for
a female Candidate it had indeed an extra dimension. By this initiation,
her worldview was changed: here she learned to see herself, not as docile
subject of a male domination, but as equal to everyone, male and female,
who tries to live a virtuous life.
Given the capable way in which the story of Eve is ritualised in the
second degree of the Adoption Rite, that ritual may well be regarded as
a masterpiece. Like the ritual for the fĳirst degree, it is really initiatory,78
transferring the Candidate from this world into the other, transcendental
one (represented by the Garden of Eden) and back again. She is identifĳied
74
Jacob 2006 102.
75
Which is the ‘adoption term’ for ‘lodge’.
76
Ado1774a C24. Almost the same text in all versions.
77
See the next chapter.
78
Snoek 1987 173/174.
with a heroine, Eve, who turns out to be divine, which is the classical form
of an initiation of the type of a ritual Unio Mystica, also found in the third
degree of traditional male Freemasonry.79 In the other world, she learns
a really profound knowledge, which will change her entire future life; her
innocence dies and she revives virtuous.
Although all three original degrees of the Adoption Rite are based on
stories from Genesis, this degree strongly reminds one of a text from the
New Testament, viz. Romans 6:4, which is – not accidentally – the text on
which the initiation ritual into any Christian Church, baptism, is based.
There can be little doubt that this masonic ritual wanted to be understood
as alluding to that text, and thus that it was constructed in the masonic
tradition of using the allusive method.80
If one accepts the analysis of this ritual as I have presented it here, it
becomes interesting to reread the ritual for the fĳirst degree from this per-
spective. Let us have a look at the short interrogation of the Candidate at
her entry into the Order. I give three examples: a rather early one, a rela-
tively late one, and the one from the example text from 1770 above:
The Master asks her the following questions:
Woman, what do you demand?
She answers: To be received a [Lady] Mason.
The Master says: Is it not the spirit of curiosity, which has brought you to
come and penetrate our mysteries?
She answers: I come in order to support virtue.81
Q. Is it really your wish to be received a [Lady] Mason?
A. Yes.
Q. Is it not a spirit of curiosity which brings you here in order to know our
secrets, and next to go and make them public in the world to those whom
we call profanes?
A. No.
Q. Can I count on your discretion?
A. Yes. …
The Master adds: “We are indeed inclined to believe, Madam, that curiosity
has little part in the step you take …”82
[The] Grand Master … asks the Candidate if it is not just a spirit of curiosity
which brings her here, if one will fĳind her to be fĳirm and a Sister without
79
Snoek 1987 105, 107, 121, 127/128, 154, 163, 170, 173–175; Snoek 2003b, Snoek 2004a,
Snoek 2004b.
80
Snoek 1999, Snoek 2010.
81
Ado1765b 1v.
82
Ado1807 13–14.
58 chapter three
prejudices. If she responds as she should, the Grand Master says: Since she
persists, let us open the Doors of Virtue for her. Immediately the Second
Inspector takes the blindfold from her eyes.83
This short interrogation has a deep symbolic signifĳicance. Moreover, it
makes much sense if one regards the Candidate already here as represent-
ing Eve. Obviously, she herself could not understand that as yet. Neverthe-
less she announces: “I come in order to support virtue”! As a result of such
an answer, the Master could well already recognise Eve in her. And he
knows what that means, because he is aware of what will happen in the
second degree. It is precisely because of that, that he can conclude that
“We are indeed inclined to believe, Madam, that curiosity has no part in
the step you take today”,84 and order: “open the Doors of [the Temple of]
Virtue for her!”.
Besides the re-utilization of the story of Eve, the second degree, like
the fĳirst one, contains also some elements, which have no direct relation
to the book Genesis. One of them has clear Biblical references, though.
The “Star of the North, which represents the Star of Life” is in most ritu-
als which have it the ‘Star of the East’ which guided the ‘[King] Magi’, i.e.
the Star of Bethlehem.85 That this star is referred to as the ‘Star of Life’ is
easy to understand, and underlines the intended Christian character of
this ritual.
The Chain of friendship is in the catechisms always directly linked to
the fruit: “Q. How have you been received [as a] Companion? A. Through
a fruit and a bond [ligament]. Q. What does the bond signify? A. The
strength of a friendship which has as its basis only virtue.”86 The Garter of
the Order with the words ‘Silence & Virtue’ is usually found in the second
degree, but sometimes87 in the fĳirst. Generally, it is the regalia which the
newly initiated Sister receives in this degree, corresponding to the apron
and gloves in the fĳirst degree.
83
Ado1770 5.
84
Ado1765c 308.
85
“… l’étoile d’Orient, qui est le guide de tous les bons Maçons & Maçonnes … est la
fĳigure de celle qui conduisit les Mages à Bethléem ; en la suivant, elle vous conduira dans
les sentiers de la vertu.” (Ado1772 31/32). Most texts do have the ‘Star of the East’. The
‘Star of the North’ and the ‘Star of Life’ only in Ado1770, Ado1770b, Ado1770c, Ado1770d,
and Ado1770e. The ‘King Mages’ in Ado1807 and Ado1808. The ‘Mages’ further in Ado1772,
Ado1779b, Ado1784, Ado1786a, Ado1802, and Ado1807a. The ‘Mages from the East’ cor-
rupted into the ‘Sages de Grèce’ = ‘Wise men from Greece’ in Ado1774a and Ado1775b.
Bethlehem explicitly in Ado1772, Ado1779b, and Ado1802.
86
Ado1770 C3 & C5.
87
For example in Ado1774a.
The Seal of Taciturnity, a paste88 taken from a hod and applied on

the lips of the Candidate with a trowel, is also characteristic of the sec-
ond degree. Indeed, although in the fĳirst degree the Candidate promises
already “to guard exactly the secret of the [Lady] masons and of Masonry”,
it is only in the second degree that she learns something which she should
really keep secret, because the interpretation given here of the story of
Eve, though, as mentioned above, not really new in the 18th century, was
certainly heretic in the view of the then still very powerful Churches.
Although it had its roots fĳirmly in the Christian and Biblical tradition of
the Western culture, this ritual was no doubt influenced by the Enlighten-
ment, and even feminist avant la lettre.89
Mastership
The ritual presented above does not show all the profundity of the third
degree, since this becomes only apparent in the catechism. But includ-
ing that full length would exceed the limits of what can be regarded an
acceptable size example. With its 73 questions and answers, it is the lon-
gest catechism I have found in any Adoption ritual,90 but the catechism
of the third degree of the Adoption rituals is usually much longer than
those of the fĳirst and second degrees anyway. Of the versions of the rituals
I analysed, the average number of questions for the three degrees is about
22, 20, and 38 respectively, while almost a third of the rituals of the third
degree have 50 or more. The majority of these questions concern precisely
the three main Biblical themes: the Tower of Babel, Jacob’s Ladder, and
the Ark of Noah, but then also the other stories represented on the Trac-
ing Board. In order to give an impression, I give here the questions about
Jacob’s Ladder from our example ritual:
Q. Are you a Mistress?
A. I know how to climb Jacob’s Ladder.
88
Sometimes the composition is also mentioned, in which cases it turns out to be
almost always something sweet, such as honey (Ado1765c 337, Ado1785a 98), crème brûlée
(Ado1779b 32), jam (Ado1780b 181v), or almond paste (Ado1774g 40r).
89
In my view, this degree is a much stronger argument for the proto-feministic charac-
ter of the rituals of the Adoption lodges of the 18th century than the re-enactment of either
the Judith and Holofernes or the Amazones stories in respectively the rituals for the ‘Élue’,
‘Souveraines Illustres’ or ‘Sublime Écossaise’ degree and those for the ‘Amazonie Anglaise’
degree (contra Doré 1981 128fff = Doré 1999 126 fff, Burke & Jacob 1996 531/532, and Jacob
2006 109).
90
In fact, it gives the impression to have been compounded by copying two diffferent
versions into one. See for the catechism Appendix E.
60 chapter three
Q. What do the two uprights represent?

A. The love of God and of one’s neighbour.
Q. How do you climb the fĳirst rung?
A. By Innocence (‘Candeur’), proper virtue of a beautiful soul, susceptible
to apprehend easily all the positive impressions of the Masons and of
Freemasonry.
Q. How the second?
A. By the Gentleness, which we must practice towards all men and above
all towards the Brothers and Sisters.
Q. How the third?
A. By truth, beloved daughter of heaven who is one of the great rays of the
Sun of the universe, who is God.
Q. How the fourth?
A. By Temperance, which teaches us to put a brake on passion, and do
everything according to the rules.
Q. How the fĳifth?
A. By discretion and silence about the secrets of Freemasonry.
Q. What is the last rung?
A. Charity, which divides into love of God and of one’s neighbour.
Q. Are there still more rungs?
A. Yes.
Q. How many?
A. Without number.
Q. To whom is it reserved to know them?
A. To every good Mason who, having climbed the fĳirst rung, will learn to
practice the virtues which it denotes, and will, by his zeal, climb further
forwards on the road towards felicity.
Q. On what stands this Ladder?
A. On the footstool of the Lord, which is the earth.91
Q. Where does it reach its summit?
A. At the Right of the Creator, abode of felicity.
Q. Who was the fĳirst of the Masons to know that Ladder?
A. The Patriarch Jacob, in a mysterious dream.
Q. What is the meaning of the Ladder of the Grand Master?
A. It indicates that, in order to be able to climb it, we must have a loyal
heart, and resemble the righteous Noah and his family, who were so
happy to climb the Ladder in order to arrive in the predestined Ark.92
And then, of course, follow the questions about the Ark of Noah. All of this
is clearly strongly related to the Biblical stories concerned, yet elaborates
upon them in a very sophisticated way, not given there as such. Besides
the ritualisation of the climbing of Jacob’s Ladder, and these instructions
91
Isaiah 66:1; Mat. 5:35; Acts 7:49.
92
Ado1770 M5–M19.
about themes from Genesis, the most noteworthy rite in this degree is
no doubt the ‘work’ on the ‘mystical box’ which contains the heart. In
contrast to the Biblical themes, remarkably few catechisms have any ques-
tions about it at all. All that I have found are these:
Q. What was then done with you?
A. I was conducted to the work.93
Q. What produced your work?
A1. A flaming heart.94
A2. A pure and loyal heart.95
A3. A straight / discrete and wise heart.96
Q. What does it signify?
A. Zeal and discretion.97
Finally, the newly initiated Sister receives the regalia of her degree: a little
trowel, which is added to the apron and gloves from the fĳirst, and the
garter from the second degree.
What we can conclude is that the third degree has not only a number
of quite dramatic rites, but also a very extended and highly sophisticated
catechism. The ritual as a whole has less the character of an initiation (as
was the case with the fĳirst and second degree), but rather of an instruc-
tion. I would be inclined, therefore, to class this ritual as emblematic,
rather than as initiatic.98
Summary: The System as a Whole

In the fĳirst degree the centre of gravity is on the initiation into Freema-
sonry per se, expressed in the process of the ritual death of the Candidate
as a profane and her rebirth as a Mason, which culminates in the tak-
ing of the oath. Only in the explanation of the Tracing Board and a few
questions of the catechism, the Tower of Babel, Jacob’s Ladder and the
Ark of Noah are introduced. That they are introduced at all is useful as a
preparation for the degrees to come. For example, the Word of the second
93
So in Ado1780b M13. Comparable questions and answers in Ado1772 M8,
Ado1774a M4, Ado1775b M4, Ado1779b M8, Ado1780e M3, Ado1807 M3, Ado1807a M3, and
Ado1855a M4.
94
Ado1767 M3, Ado1767a M3, and Ado1784 M39.
95
Ado1772 M9 and Ado1779b M9.
96
Ado1774a M5, Ado1775b M5, Ado1780e M4, Ado1807 M4, Ado1807a M4, and
Ado1855a M5.
97
Ado1767 M4 and Ado1767a M4.
98
Of the three basic (‘Craft’) degrees used in the male lodges, the fĳirst and third are
initiatic, while the second is emblematic.
62 chapter three
degree, ‘Belba’, is based on the story of the Tower of Babel, a story which
is not elaborated upon in that degree, but which the Candidate knows
already from the fĳirst degree. It also indicates to her that the system of the
Rite is based on the stories of the book of Genesis, and stimulates her to
reread them and to contemplate on them, which is a good preparation for
what follows. Finally, as far as these degrees were not given at the same
evening (which in later times was often done), the time between the fĳirst
and second degree may serve as a test period to see if she can really be
silent about what is entrusted to her under the seal of taciturnity, some-
thing which is not very important yet, but will become so once she has
received the second degree.
As indicated at the start of this chapter, the second degree turns out
to be the heart of the Adoption Rite. Here, everything turns around the
ritualised story of Eve. The Candidate learns to look at that story from
a totally diffferent angle than she would probably be used to. By eating
from the apple, she takes the conscious decision to acknowledge that she
does know the diffference between good and evil, and she decides that she
wants to be good. So far the story is – sometimes very dramatically – ritu-
alised. The ritual tells her that her decision means that she now has to live
a virtuous life, and that, if she succeeds, this will lead her to felicity in this
life. But that part is not ritualised in this degree.
It is the third degree, which actually does this. By climbing the Tower
of Babel, the Tower of Confusion, the Candidate learns that arrogance
is difffĳicult to avoid and that nobody is infallible. By ‘working’, she then
shows that nevertheless ‘Silence and Virtue’, the words written on the gar-
ter she received in the second degree, are by now engraved in her heart.
Because of that she can ‘climb the Ladder of Jacob’, which discloses to
her the virtues which she should practice. And by ‘climbing’ that Ladder,
that is, by practising these virtues, she will enter into the Ark of Noah.
That Ark is the symbol of the lodge. It is there where the people who have
chosen to be virtuous fĳind together, separated from a world full of evil.
Finding oneself surrounded by others who have made that same choice
is the promised felicity in this life. Despite the fact that the death-and-
rebirth structure, characteristic of initiation rituals, is less prominent in
this degree, its ritual is very dramatic and powerful, and it is clearly the
culmination of the Rite.
All in all then, the Adoption Rite turns out to be a very sophisticated
masonic Rite, defĳinitely diffferent from, but not at all less in quality than,
the system used in the male lodges. It seems rather unlikely that such a
system would have been created ‘on a rainy Sunday afternoon’, just to
keep the ladies quiet. Where, then, did it come from? Before returning
to this question, let us now compare the Adoption Rite with the Rite
described in Le Parfait Maçon.
Le Parfait Maçon 1744
The fĳirst part of this booklet (pp. 3–37) tells the obligatory story of how the
author would have found the rituals disclosed here in the inheritance of
a deceased friend, in this case actually his older brother. Then follow the
rituals for four degrees: Apprentice (38–57), Companion (57–72), Master
(72–92), Table Lodge (93–97), and Scots Mason (97–104), after which still
follows a Conclusion (104–108). The fĳirst remarkable thing about these
rituals are the themes of the degrees: in the fĳirst degree the Tracing Board
shows the story of the seduction of Eve by the snake (fĳig. 4); the second
degree mentions the stories about the Ark of Noah and the Tower of Babel
(fĳig. 5); the third degree is built up around the themes of the Tabernacle
and the Temple of Solomon, while the last degree is an early form of the
degree of the Knight of the Sword and of the East (‘Chevalier de l’épée
et de l’Orient’) which centres around the rebuilding of the Temple under
Zerubabel. The fĳirst degree has furthermore: the garter, the arch [voute]
of iron and steel, and the ‘seal of discretion’ with the trowel on the mouth
of the Candidate, while the second degree has the rite with the stone. In
other words, while the third and fourth degree presented here correspond
at least thematically with degrees practised in the male lodges, the fĳirst
and second have a striking thematic relation to the Adoption Rite. Let us
therefore have a closer look at these fĳirst two degrees.
The First Degree

The fĳirst degree more or less starts with a picture of the Tracing Board
(Fig. 4). The upper half depicts the Earthly Paradise (‘Le Paradis Terrestre’)
with the Tree of Knowledge of good and evil (‘l’Arbre de la Science du bien
et du mal’). Adam and Eve are on its left (North) and right (South) side
respectively. Eve takes the fruit from the mouth of the serpent. In the right
upper corner is depicted the terrine with the burning spirits of wine. On
the West side the hod (‘l’Auge’) and trowel (‘La Truelle’) are shown. In other
words, this could have been taken for an illustration of the second degree
of the Adoption Rite, did we not know better. Strange enough, however,
64 chapter three
the number of references in the text to the Biblical story depicted here is
extremely restricted and hardly illuminating. For example, the description
of the degree is introduced with the statement:
According to the manuscript in question which the author supposes to
have been extracted from the actual archives of the masonic society, the
fĳirst Lodge was held by the grand Architect of the universe in the presence of
Adam in the earthly paradise …99
This seems to refer to Anderson’s Constitutions, which start:
The CONSTITUTION, History, Laws, Charges, Orders, Regulations, and
Usages, of the Right Worshipful FRATERNITY of Accepted Free MASONS;
collected From their general RECORDS, and their faithful TRADITIONS of
many Ages, to be read At the Admission of a New Brother, when the Mas-
ter or Warden shall begin, or order some other Brother to read as follows:
Adam, our fĳirst Parent, created after the Image of God, the great Architect
of the Universe, must have had the Liberal Sciences, particularly Geometry,
written on his Heart; …100
Interestingly, though, the text of Le Parfait Maçon continues:
… woman had not yet been made when that occurred between God &
Adam, & that is the fĳirst reason which the Free-Masons give, to justify the
exclusion which their order so impolitely imposes on the [fair] sex. They
also give a second reason for the exclusion, in the origin & circumstances of
the fall of our fĳirst father. Their Lodges being, according to them, a sort of
earthly paradise from which they fear to be driven, as [was Adam] from the
other, if women once set foot in them.101
It is noteworthy, that the author, though claiming to describe the practices
of a male lodge, qualifĳies the exclusion of women as ‘impolite’ (‘incivile’).
Furthermore, the second motive mentions that the Freemasons claim that
their lodges are “a sort of earthly paradise”, something which neither did
nor does apply to the usual male lodges, but very much so to the Adop-
tion lodges. Finally, at the very end of this degree, the author comments:
“… explaining to them [i.e. the Apprentices] the picture [i.e. the Tracing
Board] of the fall of the fĳirst man, which is before their eyes, the orator
takes good care to season his story with a number of bitter jibes against
99
Ado1744b 38; Carr (ed.) 1971 174.
100
Anderson 1723 1.
101
Ado1744b 40; Carr (ed.) 1971 174.
the memory of our poor mother Eve”.102 But let us return to the beginning
of the text. It continues with the description of the lodge room, stating:
Le Parfait Maçon 1744 Adoption Rite rituals

… The [Lodge] must be illuminated When there is a reception, the lodge
only by a large earthen pan [‘terrine’] is illuminated only by two terrines
… full of spirits of wine … which are set fĳilled with spirits of wine and salt …
light to … (Ado1770 1)
(41; Carr 175) [And, even more closely, in the second
degree] … a terrine fĳilled with spirits of
wine must be the only illumination …
(Ado1770 10/11)
That most certainly was not usual in the normal male lodges. The text
continues with a description of the Tracing Board. The main text states
that this is “a large floor cloth in the shape of a long rectangle”,103 to which
the author adds in a footnote: “In the Lodge where I visited, it is drawn on
the floor”, which, however, is the normal old way to do it in the French
male lodges. Remarkable in the then following description of the prepara-
tion of the Candidate is that:

… he must remove the garter from [In the second degree] A Brother …
his right knee … that done, he puts a blindfolds her, takes her left garter
bandage over the Candidate’s eyes … (which should be a blue ribbon
(44; Carr 175) which one gives the Candidate) …
(Ado1770 11)
Today we often forget that in the 18th century not only women, but also
men of a certain elevated class would wear garters. But taking a garter
from the Candidate was not usual in the normal male lodges. Also, blind-
folding the Candidate was and is usual only in the fĳirst male degree, not in
the second. However, if the ritual for the fĳirst degree described in Le Par-
fait Maçon formed the basis for that of the second degree of the Adoption
Rite, then it is clear where the blindfolding of the Candidate in that degree
came from.
102
Ado1744b 57; Carr (ed.) 1971 179 with insertions by me.
103
Ado1744b 43; Carr (ed.) 1971 175.
66 chapter three
Once the Candidate is prepared, so the text of Le Parfait Maçon con-

tinues, he knocks at the door of the lodge, he is let in and has to make a
number of ‘journeys’ through the lodge, i.e. he is conducted around the
Tracing Board drawn on the floor in the centre of the Lodge room. This is
also found in the Adoption lodge rituals, but in all normal male ones as
well. Then the description continues:

The journey being fĳinished, he is halted [In the fĳirst degree] The Second Inspec-
facing the worshipful [Master], who tor makes her travel around the lodge,
says to him in a fĳirm voice: Who are and let her stop in the West, opposite
you, Sir? & what do you want? The fĳirst the Grand Master, … The … First
warden replies for him that this is a Inspector … asks what [she] wants. The
gentleman who wishes to be made an Second answers him that a profane asks
apprentice Mason, & the Candidate to be received as a [lady] Mason. The …
confĳirms that this is the truth. If that Grand Master … asks the Candidate if
is so, says the worshipful [Master], it is not just a spirit of curiosity which
let us open the doors of the temple of brings her here, if one will fĳind her to be
virtue to him. While the bandage is fĳirm and a Sister without prejudices. If
removed from him, all the brethren she responds as she should, the Grand
on their knees, drop their left hand Master says: Since she persists, let us
perpendicularly at the thigh, & in their open the Doors [of the Temple] of
right hand hold their swords which Virtue to her. Immediately the Second
they cross in the form of a vault. The Inspector takes the blindfold from her
Master then says to him: come to me, eyes and the Brothers and Sisters strike
Sir, passing beneath this vault of iron & their right thigh with the right hand. The
steel: … (Carr 176) Brothers draw their swords and form a
vault of [iron and] steel under which she
passes in order to approach the Grand
Master with fĳive steps.
La marche étant achevée, on le fait Le f. 2.e Inspecteur la fait voiager
arrêter vis-à-vis du vénérable, qui au tour de la loge, la fait arrêter à
lui dit d’un ton ferme : Qui êtes-vous, l’Occident vis a vis le Grand me … Le
monsieur ? Et que demandez-vous ? … 1er. Inspecteur … lui demande ce
Le premier surveillant répond pour qu’[elle] souhaite, Le 2e lui repond
lui que c’est un gentil-homme qui qu’une prophane demande à être reçuë
demande à être reçû apprentif Maçon, maçonne. Le … Grand M.e … demande
& le recipiendaire confĳirme que c’est à la Recipiend.re si ce n’est point un
la vérité. S’il est ainsi, dit le vénérable, Esprit de Curiosité qui l’a conduit, si on
ouvrons-lui les portes du temple de la trouvera en elle de la fermeté, et une
vertu. Tandis qu’on lui ôte le bandeau, soeur defaute de tous préjugés alors
(cont.)
tous les freres à genoux font tomber si elle repond comme il convient,
en perpendiculaire leur main gauche le Grand Me dit, puisqu’elle persiste
sur leur cuisse, & tiennent de la droite ouvrons lui les Portes [du Temple] de
leurs épées qu’ils croisent en forme de la Vertu, à l’Instant le deuxe Inspecteur
berceau. Le maître lui dit alors : venez lui debande les yeux, et les freres &
à moi, monsieur, en traversant cette soeurs frappent leurs mains droite sur
voûte de fer & d’acier ; (45/46) la cuisse du même coté, les f. tirent
l’Epee [et] forment une voute [de fer
et] d’acier sous la quelle elle passe pour
se rendre par 5 pas auprès du Grand M.e
(Ado1770 5/6)
I have included here not only Carr’s and my translations, but also the original
French versions, in order to show how close these two texts really are. Both
have “open the doors of the temple104 of virtue to him/her”, a text which does
not occur in the rituals of the normal male lodges of that time. These male
lodges do know the ‘arch of steel’ (‘voûte d’acier’), but that is reserved there
for paying honour to visiting dignitaries; the Candidates do not pass under-
neath it, nor is it called an “arch of iron and steel”, a form which is not only
found in Le Parfait Maçon, but also in almost all Adoption Rite rituals.
Now the Candidate kneels before the Master, and while he is in that
position, the Orator pronounces a speech about the obligation which he
is about to pronounce. Again, the Adoption Rite rituals have the same,
but this is also found in Le Secret,105 though there the Candidate kneels
only after the speech of the Orator. Now follows the taking of the obli-
gation, the text of which has, in the two versions, both similarities and
diffferences. The most clear diffference is that Le Parfait Maçon follows the
usual formula of the promise in the normal male lodges: “[I promise
that] I will faithfully keep the secrets of the fraternity of Masons, & that
I will never reveal them in speech, writing, printing, engraving, painting,
signs, characters, & any means whatsoever”, where our example text of
the Adoption lodges has, characteristically, only “[I promise and swear]
to strictly keep the secret of the [Lady] Masons and of Masonry”. On the
other hand, the fĳirst part of the imprecations which follow the prom-
ises is, in Le Parfait Maçon, quite diffferent from the usual male ones and
104
That Ado1770 is missing “of the Temple” (and “iron and”) is rather an exception;
almost all Adoption rituals do have that.
105
Carr (ed.) 1971 68/69.
68 chapter three
remarkably similar to those in use in the Adoption Rite rituals (the similar
parts are italicised):

… under the penalty of being deemed … on the penalty of being struck by the
infamous, & being pierced by the sword of the exterminating angel and
avenging sword, and thrown into an of being swallowed up by the deepest
abyss, so that there will never be any abysses; this in order to guarantee
mention of me in the fraternity of that a portion of the sacred fĳire which
Masons.106 resides in the highest region of the sky
may set fĳire to my soul and, cleansing
it, enlighten me in the course of
virtue.107
The second part, however, is again characteristic for the normal male
rituals (in Le Parfait Maçon), and the Adoption Rite rituals respectively.
Interestingly, Le Parfait Maçon now comments on the character of the
obligation: “… it is a simple promise that they make, & not an oath, as
certain ill-informed or spiteful writers have alleged”.108 This is no doubt
an early reaction to the interdictions against Freemasonry, which accused
it invariably of infringing the Biblical interdiction of taking an oath with
imprecations.109 Of course, the claim of the author can only be accepted as
correct if particular legal reformulations of these interdictions are taken
as the criterion. Now follows the rite of the seal of discretion:

As soon as the Candidate has repeated [Second degree] He orders to bring
the obligation, the master has a trough him the hod … and says to the Sister:
brought to him in which he pretends to The security of the [Lady] Masons still
mix [mortar] with his trowel, which he requires this precaution. Then he takes
passes lightly & with various movements the trowel and passes it several times
over the mouth of the new initiate, over her mouth, then halting it on her
[nouveau reçu], stopping a moment on lips, saying to her: This is the seal of
his lips, saying to him: this is the seal of discretion which I apply to you.111
discretion that I apply to you.110
106
Ado1744b 47/48; Carr 176.
107
Ado1770 14.
108
Ado1744b 48; Carr 176/177.
109
Exodus 20:7 and Matt. 5:34–37.
110
Ado1744b 49; Carr 177.
111
Ado1770 6.
As noted before, this is found almost word for word in the second degree
of the Adoption rituals. There is no such rite in any mainstream male
ritual, however. The text of Le Parfait Maçon continues describing that the
newly initiated Brother now receives his apron and two pairs of gloves,
one pair for himself, and one for his Lady (‘sa Maçonne’). In the Adoption
rituals for the fĳirst degree, the equivalent is also the next action. Although
in our example Adoption ritual (Ado1770) the pair of male gloves is not
mentioned explicitly, many other versions do so.112 Then “the brother ora-
tor explains to him what he should know as an apprentice, that is to say,
two signs, a password, & some questions which every apprentice must be
able to answer”,113 in other words, the ‘secrets’ of the degree. Of course,
that too follows here in the Adoption Rite rituals, though only after the
Master has pronounced her offfĳicially to be an Apprentice [Lady] Freema-
son, has changed her ‘name’ from ‘Madame’ into ‘Sister’, and has given
her the kiss of peace.114 All of this, described in Le Parfait Maçon, is also
the same as in the normal male rituals. What is diffferent, however, is the
precise form of the ‘signs’:

The fĳirst sign is given by putting the [Second degree] The Sign is made by
second & third fĳingers of the left hand taking the right ear lobe between the
to the lips & placing the thumb under thumb and the little fĳinger of the right
the chin: Any Free-Mason who sees hand. The reply is to lay the second and
this sign, must reply with another, by third fĳinger of the right hand on the
pinching the lobe of his right ear with mouth and the thumb on the chin.116
the thumb & little fĳinger of that hand.115
There are several inversions involved here: What is the sign in the one is
the counter sign in the other and vice versa; the sign in Le Parfait Maçon
is made with the left hand, the corresponding counter sign in the Adop-
tion ritual with the right one, and – more importantly – these signs of the
fĳirst degree in Le Parfait Maçon are again those of the second degree in
the Adoption rituals.
112
For example: “des gants d’homme pour en faire don au luy qu’elle estimera le plus
dans des vuës honestes et legitimes” (Ado1761b 5).
113
Ado1744b 49/50; Carr 177.
114
“Madame Je Vous reçois apprentisse maçonne, permettez moi de changer ce nom en
soeur et vous donner en cette Qualité le baiser de paix” (Ado1770 7).
115
Ado1744b 50; Carr 177.
116
Ado1770 16.
70 chapter three
Finally there then follows a catechism of 27 questions and answers, of

which so many are quite closely mirrored in Adoption rituals, that it is
worthwhile including them here.

[1744b A1] Q. Are you an apprentice This question is present in virtually
Mason? all Adoption Rite rituals of the
A. I believe so. fĳirst degree, though the male form
“apprentif Maçon” is usually replaced
by the female form “Apprentisse” or
“Apprentisse Maçonne”. The male form
is maintained, though, in Ado1753 A1
and Ado1770c A4.
[1744b A2] Q. Why do you not tell me Present in virtually all Adoption
that you are sure? Rite rituals of the fĳirst degree,
A. Because an apprentice is not sure of though the male form “apprentif ” is
anything. usually replaced by the female form
“apprentisse”. The male form in Ado1753
A2, Ado1744 A3, and Ado1776 A2. There
are several extensions of the answer.
[1744b A3] Q. How did you enter Present in virtually all Adoption Rite
Masonry? rituals of the fĳirst degree, though
A. Through a vault of iron & steel. there is some slight variation in the
formulation.
[1744b A4] Q. In which Lodge were you None
received?
A. In a regular Lodge.
[1744b A5] Q. What is a regular Lodge? Not present in any Adoption Rite ritual
A. It is a Lodge composed of nine, well in this form. However, the question:
tyled, & inaccessible to the profane. D. Quél est le devoir des Maçons, et
maçonnes ?
R. C’est de voir Si la loge est couverte.
is present in seven rituals of the fĳirst
degree, and the same with ‘close’
instead of ‘couverte’ in another 20.
[1744b A6] Q. Who are those that you Not present in any Adoption Rite ritual
call profane? in this form. However, the question:
A. Those who are not Masons. D. Comment nommé vous ceux Et
celles qui ne sont pas maçonnes ?
R. Prophanes.
is present in 17 rituals of the fĳirst degree.
(cont.)
[1744b A7] Q. Those who, without being Present in 15 rituals of the fĳirst degree,
Masons, are worthy of being so, are though in two cases (Ado1807 A14 and
they also profane? Ado1807a A18) the answer is wrong. In
A. All virtuous men are our friends, 7 cases the gender is either converted
but we recognize only Masons as our to female or the female form is added
brethren. to the male one.
[1744b A8] Q. How are the profane kept None
out of the Lodge?
A. By the sword & by silence.
[1744b A9] Q. What is the name of your None
Lodge?
A. The Lodge of the Great Architect of
the world.
[1744b A10] Q. What [actually: Who] Present in 13 rituals of the fĳirst and
made you an apprentice? 22 (with ‘Compagnonne’ in stead of
A. The trowel & my virtue. ‘Apprentisse’) of the second degree.
[1744b A11] Q. For what do you use your Present in 12 rituals of the fĳirst and 7 of
trowel? the second degree.
A. To arouse & unite in my soul feelings
of honour & virtue, & to employ them
in such a manner as to raise there an
edifĳice worthy of the most noble of
Societies.
[1744b A12] Q. Where is your Lodge None
situated?
A. On Holy Ground.
[1744b A13] Q. How were you clothed None
when you entered the Lodge?
A. A true Mason pays little heed to
apparel.
[1744b A14] Q. To what then do the Present in 13 rituals of the fĳirst degree.
Masons apply themselves?
A. To regulate their conduct, & shape
their morals.
[1744b A15] Q. What is the calling Present in virtually all Adoption Rite
[l’état = the state] of a Mason? rituals of the second degree; in one case
A. To be happy. (Ado1765b A13 & C8) in both the fĳirst
and second degree, and in one case
(Ado1774b M40) in the third degree.
[1744b A16] Q. How does one attain to This question is present in virtually all
that felicity? rituals of the second degree, though with
A. By the union of the virtues. two diffferent types of answer. This type
in 24 cases.
72 chapter three
(cont.)
[1744b A17] Q. What did you see on Present in 22 rituals of the second
entering the Lodge? degree.
A. The picture of the seduction.
[1744b A18] Q. How do you protect With some variation present in 19
yourself against it? rituals of the second degree.
A. By my discretion, sustained by the
principles & laws of Masonry.
[1744b A19] Q. Give me a sign of the Basically in virtually all rituals, but the
apprentice. answer in the form “J’obéis[, vous me
A. I obey. comprenez]” only 8 times.
[1744b A20] Q. Have I understood you?
A. Yes. I am satisfĳied that you have.
[ J’en suis content]
[1744b A21] Q. Give me the word? This question in virtually all rituals, but
A. Ahadam. this answer in none.
[1744b A22] Q. What do you understand Present in virtually all Adoption
by this word? Rite rituals of the second degree (but
A. It reminds me of my origin, what I pertaining to the word ‘Eva’), though
am, & what I ought to be to attain the the last (italicised) part only in Ado1761
summit of happiness [de la félicité]. C13, Ado1765c C9, Ado1770a C9, and
(corrupted) Ado1776a C11.
[1744b A23] Q. What are the duties of Present in virtually all Adoption Rite
Masons? rituals of both the fĳirst and the second
A. To obey, to work, & to be silent. degree.
[1744b A24] Q. What is the nature of Present in 22 rituals of the fĳirst degree.
your obedience?
A. It is free & voluntary.
[1744b A25] Q. What do you work at? With some variation in the answer,
A. To make myself agreeable & useful present in 21 rituals of the fĳirst, and one
in the society. (Ado1776a C25) of the second degree.
[1744b A26] Q. What do you use in your None
work?
A. My trowel & an earthen pan [une
terrine].
[1744b A27] Q. Have you received any None
wages?
A. More than I deserve.117
117
Ado1744b 50–55; Carr (ed.) 1971 177–179.
What we see, then, is that most of the material from the fĳirst degree ritual
presented in Le Parfait Maçon is also found in either the fĳirst or the second
degree rituals of the Adoption Rite.
The Second Degree

Like the fĳirst degree, this one too starts with a picture of the Tracing Board
(Fig. 5). The upper (East) half depicts mainly the Tower of Babel, the lower
half the Ark of Noah. Above the Ark are the two pillars of stone and brick,
erected by Enoch, while above the Tower are depicted a rough block
of limestone with a hammer, a square, and a terrine (earthenware pot).
The text starts by describing this picture. The author concludes that
the Companions
have suddenly to span 16 & 18 centuries that have passed since the hold-
ing of the fĳirst Lodge by God in the Earthly Paradise; but care is taken to
give them a summary of the memorable happenings in Masonry during that
long period of time: part of it is derived from Holy Writ, modifĳied in the
manner & according to the practice of the fraternity.118
Then follows a part of legendary history of the Craft, relating how Adam
“founded a Lodge … composed of his male children”,119 and how they con-
tinued the tradition. Especially the story of Enoch and the ‘antediluvian
pillars’ (also depicted on the Tracing Board) is told rather extensively. It
follows the story of Noah, of whom it is asserted that “he held there with
his sons several fĳine Lodges, always taking the precaution of shutting
themselves into the topmost storey, so as to be less exposed to the inquisi-
tiveness [‘curiosité’] of their wives”.120 The telling continues with the story
of the Tower of Babel. In fact, then, what we have here is a mixture of the
“traditional history of the Craft” and the explanation of the Tracing Board.
The then following description of the actual ritual is extremely short, but
signifĳicant. It starts with a description of the situation of the Lodge:
The Brethren are placed as usual around the new [floor-]picture, & the out-
ward appearance is similar to what we have seen for the apprentices, save
that in front of the worshipful [Master] there is placed a stone, raised to the
height of the hand, upon which there is a hammer,121 & all the Brethren have
118
Ado1744b 57/58; Carr (ed.) 1971 182.
119
Ado1744b 58; Carr (ed.) 1971 182.
120
Ado1744b 62; Carr (ed.) 1971 183.
121
“… une pierre élevée à la hauteur de la main sur laquelle il y a un marteau …”
(Ado1744b 65).
74 chapter three
their heads covered with a veil whose whiteness is the symbol of innocence,
which is necessary for every Mason who wishes to enter Noah’s ark where
the beginning of the act is supposed to take place.122
The ‘stone’ in front of the Master is a central object in one of the rites
which is absolutely characteristic of all rituals for the third degree in the
Adoption Rite. The white veil is found explicitly in Ado1765g, Ado1774e,
Ado1774g, Ado1780c, Ado1780d, Ado1784, Ado1830T, Ado1839T, Ado1860
and Ado1886. The description in Ado1765b that “the Brothers and Sisters
are covered from their feet to their heads with a white sheet, attached to
their neck with a black ribbon”123 seems very close to that in Ado1774e,
which states that “all the Brothers and Sisters have their heads covered
with a white veil, arranged in such a way that one does not see anything
of their hairstyle, and that there is nothing more visible than their faces;
that veil must be tightened under the chin with a black ribbon”.124 The
sheet mentioned in Ado1765b may thus be counted as a veil as well. In
three texts the veil is worn by the Candidates: In Ado1784 it is only the
Candidates for the third degree who “must enter with a white veil over
their heads”,125 in Ado1774g it is those for the second degree who wear it,126
and in Ado1860 those for the fĳirst degree.127 It is worn by “all the [Brothers
and] Sisters” in Ado1765b in the fĳirst degree, and in Ado1774e, Ado1780c,
Ado1830T, Ado1839T, and Ado1860, always in the second degree only. So,
whereas generally the fĳirst and second degree of the Adoption Rite seem
to have developed out of the fĳirst degree of Le Parfait Maçon, and the third
of the Adoption Rite out of the second of the Le Parfait Maçon, we have
here a feature which in the Adoption Rite is found predominantly in the
second degree, but originates in the second degree of Le Parfait Maçon,
and which is thus detached from its original ritual context.
Next follows the usual description of the Candidate knocking (only
twice) on the door of the lodge, followed by a short dialogue, his entering
the Lodge and a few more questions, after which
122
Ado1744b 65/66; Carr (ed.) 1971 184.
123
“… les frères et sœurs sont couverts depuis les pieds jusqu’à la tête d’un drap blanc
attaché au col avec un Ruban Noir …” (Ado1765b 1r).
124
“… tous les fff.rs et sœurs ont la tête couverte … d’un voile blanc posé de façon qu’on
ne voit aucune espèce de coifffure : et qu’il n’y ait d’apparent que le visage, ce voile doit
être serré sous le menton avec un ruban noir …” (Ado1774e 24v).
125
“Les Recipi.res Entreront, un voile blanc Sur la tete noué D’un Ruban noir” (Ado1784 19).
126
“[A]prés Cela Le g⸫ I⸫ Luy met un Voile sur La tete” (Ado1774g 41r).
127
“On lui couvre la tête d’un voile blanc, …” (Ado1860 21).
he is led up to the master who hands him a hammer with which the appren-
tice must strike two blows on the stone, & as soon as he has given this proof
of his talent, & has confĳirmed his obligation never to reveal the secrets, he
is conducted to the right & the Brother orator at once explains to him the
science of Fellows.128
Here we have three rites told in one sentence. It starts with the knocks,
which the Candidate must give on the stone. As stated before, this is a most
characteristic rite of the third degree of the Adoption Rite, although there
the ‘stone’ is a box in the form of a stone which, after fĳive knocks, opens
to show a heart with the words ‘Silence and Virtue’. The second rite is the
confĳirmation of the oath, which is indeed also always present in both the
second and the third degree of the Adoption Rite. The third rite mentioned
here is that the Orator explains to the Candidate the secrets of the degree.
In the Adoption Rite, as normally in the usual male rituals, this is generally
done by the Master, rather than by the Orator, but apart from that it is defĳi-
nitely there. All that remains are the descriptions of the signs and words, all
of which however are found in this particular form nowhere else but here.
The description of this degree closes again with the catechism:

[1744b C1] Q. Are you a Fellow This question is present in 10 rituals of
[Compagnon] Mason? the second degree, but never with this
A. I receive the pay [la paye] of one. answer.129
[1744b C2] Q. How do Masons travel? Present in 10 rituals of the fĳirst and one
A. In Noah’s ark. of the second degree (Ado1779 C25).
[1744b C3] Q. What does the ark With slight variations present in virtually
represent? all Adoption Rite rituals of both the
A. The human heart driven by the fĳirst and third degrees. Only once in the
passions, as was the ark by the winds second degree (Ado1779 C12).
over the waters of the flood.
[1744b C4] Q. Who was the pilot of Present in 10 rituals of the fĳirst degree.
the ark? In addition, Ado1767a has it also in the
A. Noah, grand master of Free-Masons second (C12), and Ado1767 also in both
of his time. the second (C16) and the third degree
(M12).
128
Ado1744b 67; Carr (ed.) 1971 184/185.
129
“[Ado1770 C2] Demande, estes-vous Compagnonne? Reponse. donnés moi une
pomme, et Vous en Jugerés. Si c’est un frere il dit Je veux manger la Pomme.”
“[Ado1770 M5] D. Êtes vous maitresse? R. Je sçai monter l’Echelle de Jacob.”
76 chapter three
(cont.)
[1744b C5] Q. What is the pilot of Present in 10 rituals of the fĳirst degree.
your soul?
A. Reason.
[1744b C6] Q. What is its banner? Present in the same 10 rituals of the fĳirst
A. Masonry. degree.
[1744b C7] Q. What is its cargo? Present in the same 10 rituals of the fĳirst
A. Good works. degree, except that half of them have
‘morals’ (‘mœurs’) instead of ‘works’
(‘œuvres’).
[1744b C8] Q. What is its port of None
destination?
A. To that where all human miseries are
ended.
[1744b C9] Q. What does the tower of In the rituals of the Adoption Rite,
Babel represent? these two questions are often, but not
A. The pride & frailty of the children of always, combined in one. Most of them
earth. have these, with some variation, in
[1744b C10] Q. What do you oppose to both the fĳirst and the third degree.
that pride?
A. The character & the heart of a
Mason, illuminated by the principles &
laws of Masonry.
[1744b C11] Q. What is the word of a In the rituals of the Adoption Rite, the
Fellow [des Compagnons]? answer to the fĳirst question is normally
A. There are two. “Belba”.
[1744b C12] Q. What are they?
A. Manhu, Magdal or Magdala.
[1744b C13] Q. What is their meaning? In the rituals of the Adoption Rite, the
A. Manhu, means, what is this; Magdala, answer to this question is normally
means the Tower. something like “Peace and concord re-
established among the Brothers by the
overthrow of the Tower of Confusion”
(Ado1753 C8).
[1744b C14] Q. What caused the Present, with some variation, in 36
destruction of the tower? rituals of the third degree.
A. The confusion of tongues.
[1744b C15] Q. What does that event As the previous question. Almost
teach us? literally this answer in 8 texts.
A. It teaches us that without religion
man is but weakness & nothingness.
(cont.)
[1744b C16] Q. What more does it As the previous question. Almost
teach us? literally this answer in 12 texts.
A. That without the union & agreement
of minds the harmony of society cannot
exist.130
As in the case of the fĳirst degree, we see also here in the comparative
analysis of the second degree of Le Parfait Maçon that most of its contents
are found again in the Adoption Rite. The bulk of this material forms the
third degree of that Rite, but some elements found their way into the fĳirst
and second.
The number of Adoption Rite rituals for the fĳirst degree, which were
compared to Le Parfait Maçon, was 62, for the second degree 57, and for
the third degree 56.
The Third Degree and Beyond

Most of what is described in the remainder of Le Parfait Maçon forms no
part of the rituals of the Adoption Rite, but there is an exception. At the
end of the third degree we read:
It remains for me to observe that the very worshipful [Master] always
opens & closes his Lodges of apprentices, fellows & masters by some of the
questions proper to each of these degrees, of which the last, common to all
degrees, is always this:
Q. What is the duty of a Mason?
A. To obey, to work, & to be silent.
To which the Master adds, when opening the Lodge:
Let us obey, work, & be silent.
And if it is to close it, he says:
We have obeyed, brethren, we have worked; let us be silent.131
Virtually the same is found in many texts of Adoption Rite rituals, apart
from that ‘to listen’ is usually added to the three duties mentioned here,
as a rule as the fĳirst one.
After the third degree follows the description of the “Masons’ Ban-
quets”, which is not diffferent from what is found in the exposures of main-
stream male masonic lodges. What is specifĳic for the table lodges of the
130
Ado1744b 68–71; Carr (ed.) 1971 185/186.
131
Ado1744b 91/92; Carr (ed.) 1971 195.
78 chapter three
Adoption Rite, such as the specifĳic terminology for the glasses etc., is not
mentioned here.
Then follows a short description of the “Secret of the Scottish Masons”,
which describes a degree, based on the Biblical story of the rebuilding of
the Temple of Jerusalem under Zerubabel. Although this text is of great
interest for the history of masonic rituals in general, we don’t need to con-
sider it here, with the exception of one statement, which will later turn
out to be of possible relevance. As to the number of questions of the cat-
echism which this degree should have, the author namely states: “I have
even heard some of them say, that these questions are very numerous, but
unfortunately my brother’s manuscript only gives eight, which are: …”.132
The “Conclusion” which follows fĳinally, complains about the abuses
into which the lodges in France have fallen and suggests that, in order to
“restore the royal art in France to its former lustre & repute”, the number
of lodges there should be reduced and the Candidates better selected. This
reformation should be carried out by “the supreme head of Masonry”, who
is also referred to as “that prince” and “its illustrious grand master”.133 The
French Grand Master at that moment, Louis de Bourbon-Condé, count of
Clermont, was elected as such on 11 December 1743 only. But is our author
referring here to the French Grand Master? His text does not make that
specifĳication. If not, to whom, then, is he referring?
The Creation of a Rite
One of the most brilliant articles about the history of freemasonry remains,
no doubt, Lionel Vibert’s ‘Prestonian Lecture’ for the year 1925: “The Devel-
opment of the Trigradal System”,134 in which he develops his – until today
unchallenged – theory about the transformation of the two degree sys-
tem described in Anderson’s Constitutions of 1723,135 into the three degree
system, documented for the fĳirst time in Prichard’s Masonry Dissected of
1730.136 His theory is that in 1725 both the contents and the names of the
two previous degrees were redistributed over three degrees, such that the
contents of the old ‘Entered Apprentice’ was divided between the new
132
Ado1744b 102; Carr (ed.) 1971 198.
133
Ado1744b 106–108; Carr (ed.) 1971 200.
134
Vibert 1965/1967.
135
Anderson 1723.
136
Prichard 1730.
‘Entered Apprentice’ and ‘Fellow Craft’ degrees, while the old ‘Fellow
Craft or Master Mason’ was renamed into the new ‘Master Mason’ degree.
When we look back at our previous section, it may seem at fĳirst glance
that we are dealing with something similar: the materials of the fĳirst two
degrees of the masonic Rite described in Le Parfait Maçon seem to have
been redistributed over the three degrees of the Adoption Rite. There
can indeed be little doubt that this is what happened, but there are also
signifĳicant diffferences between the two systems. Besides, the question
arises as to why this action was taken in the fĳirst place.
The Term ‘Adoption’

As we have seen, La Franc-Maçonne, published in 1744, claims that at
that moment, three Ladies had been initiated as Masons, and it refers to
the lodge or lodges where this happened as ‘adoption’ lodges and to the
initiation itself as an ‘adoption’. The usual assumption about this term
‘adoption’ is, that it refers to the ‘adoption’ of a lodge for the initiation of
women by a male lodge. However, the decision about the restriction that
“in future, the adoption lodges can only be held by installed Masters of
regular lodges, or in their absence by installed offfĳicers of regular lodges”,137
was taken by the Grand Orient de France only on 10 June 1774, i.e., 30 years
after the publication of La Franc-Maçonne and Le Parfait Maçon. So, what
did the term ‘adoption’ mean before 1774? There is ample evidence by
now that this term was used in English Freemasonry in the second half
of the seventeenth and early eighteenth century. The earliest reference I
know of dates from the early 1660s:
That noe p’son hereafter be accepted a free Mason, nor shal bee admitted
into any lodge or assembly until hee hath brought a certifĳicate of the time
of adoption from the Lodge yt accepted him, unto the master of that limit,
and division, where such Lodge was kept, which sayd master shall enrole the
same in parchmt in a roll to bee kept for that purpose, to give an aco[un]t
of all such acceptions at every general assembly.138
137
“Le G⸫ O⸫ prenant les LL⸫ d’adoption sous son gouvernement, declare qu’à l’avenir les
LL⸫ d’adoption ne pourront être tenues que par les vénérables en exercice des LL⸫ régulieres,
ou en leur absence par les offfĳiciers en exercice des LL⸫ régulieres” (Réglement du Grand
Orient de France 1763 fff. (FM1 98) 8e assembleé, du 10 Juin 1774, 32v/33r. My italics).
138
BL Harleian MS. 1942 f. 9r. I thank Matthew Scanlan for pointing out this and the
following references to me. In this and the following quotes, I have suppressed (as far as
present) emphasis in the original text and added my emphasis.
80 chapter three
John Aubrey recorded that on Monday 18 May 1691 a large gathering of

the ‘Accepted Masons’ were scheduled to meet at St. Paul’s where they
were going to adopt the architect of the Cathedral, Sir Christopher Wren,
as a brother:
… this day (May the 18th 1691 being monday after Rogation Sunday) is a great
convention at St. Paul’s church of the Fraternity of Free Accepted Masons
where Sr. Christopher Wren is to be adopted a Brother: and Sr. Henry Goo-
dric … of ye Tower, & sev’al divers others – there have been Kings, that have
been of this – Sodalitie.139
This information was confĳirmed by John Evelyn:
Sir Christopher Wren (Architect of St. Paules) was at a convention (at
St. Paules 18. May, 1691), of Free-masones, and adopted a Brother of that
Society; …140
John Aubrey, who was a friend of both Ashmole and Plot, recorded in the
same manuscript something which Ashmole’s father-in-law, Sir William
Dugdale, had told him:
Sir William Dugdale told me many years since, that about Henry the third’s
time, the Pope gave a Bull, or Patents [or] Diploma to a company of Ital-
ian Free-Masons [or] Architects to travell up and downe over all Europe,
to build Churches. From those are derived the Fraternity of Free-Masons
[or] adopted-Masons. They are known to one another by certain Signes &
Markes and Watch-words: it continues to this day. They have severall Lodges
in severall Countr[i]es for their reception; and when any of them fall into
decay, the brotherhood is to relieve him &c. The manner of their Adoption
is very formall, and with an Oath of Secrecy.141
Again, John Evelyn confĳirms this:
I have been told, that about the time of Hen: 3d. the Pope gave a Diploma
or Patent to a Company of Architects or Free Masons, to travell up & down
all Europe to build Churches; from these Itinerants was derived their Fra-
ternity; & they knew one another by certain signe or word, which continues
139
Bodleian Library, MS. Aubrey 2, f. 72v; a copy of this is also in the Royal Society
Library, London, Misc. MS. 92, f. 277c, which has even ‘adopted Masons’ in stead of
‘Accepted Masons’. See also John Aubrey, “Memoires of Naturall Remarques in the County
of Wiltshire” [completed in 1691], published in Britton (ed.) 1847; Clarke 1965 206; and
Williamson & Baigent 1996 188–189 with pictures of the two manuscripts at p. 190; also
quoted in Scanlan 2003 81.
140
BL Evelyn MS. 173 f. 9; also quoted in Scanlan 2003 81.
141
Bodleian Library, Aubrey MS. 2, f. 73; reproduced in Knoop, Jones and Hamer (eds)
1945 42; also quoted in Scanlan 2003 81.
to this day, a secret among them: & they have severall Lodges in severall
Countries for their reception; and if any of them fall into decay, the Broth-
erhood relieve them; the manner of this Adoption is with an Oath, & very
Solemn. My worthy Friend Sir. Rob. Murrey was of this society; and fĳirst
related it to me.142
In 1719 the antiquarian Elias Ashmole’s Antiquities of Berkshire were pub-
lished, and in a preface written by Dr. Richard Rawlinson, the same story
is again told, when talking of the ‘Company of Free Masons’:
… the original Foundation of which is said to be as high as the Reign of King
Henry III, when the Pope granted a Bull, Patent or Diploma, to a particu-
lar Company of Italian Masons and Architects to travel over all Europe to
build Churches. From these is derived the Fraternity of Adopted Masons,
Accepted Masons or Free Masons, who are known to one another all over
the World by certain Signals and watch Words known to them alone. They
have several Lodges in diffferent Countries for their Reception; and when
any of them fall into Decay, the Brotherhood is to relieve him. The manner
of their Adoption or Admission, is very formal and solemn and with the
Administration of an Oath of Secrecy, which has had better Fate than all
other Oaths, and has been ever most religiously observed, nor has the World
been yet able, by the inadvertancy, surprize or folly of any of its Members,
to dive into this Mystery, or make the least discovery.143
From these quotes it emerges clearly that the term ‘adoption’, when
used in connection with Freemasonry, is a synonym of ‘admission’, i.e.
‘initiation’. Although the expression ‘adoption lodge’ or ‘lodge of adop-
tion’ does not occur in these quotations, it can, then, only mean an ‘ini-
tiation lodge’, apparently in opposition to something else. Today, British
Freemasonry knows the concept of a ‘lodge of instruction’, which, again
today, means a lodge meeting where the ritual to be practised next time
is rehearsed. As far as I am aware, such rehearsal meetings are not known
to have occurred in the time we are concerned with here. But ‘instruc-
tion’ is sometimes the word heading a masonic catechism. Could, there-
fore, the expression ‘adoption lodge’ have indeed been the opposition
of a ‘lodge of instruction’ in the sense of a lodge where the catechism
was rehearsed? Neither one of the eighteenth century Grand Lodges of
the ‘Moderns’ and the ‘Antients’ are known to have exercised their cat-
echisms outside the context of a lodge meeting intended for an initiation,
142
BL Evelyn MS. 173 f. 10.
143
Elias Ashmole, The Antiquities of Berkshire, preface by Richard Rawlinson entitled,
‘Some Memoirs of the life of E. Ashmole’, 3 vols (London: E. Curll, 1719), p. 363. Here quoted
from Knoop, Jones & Hamer 1945 42.
82 chapter three
but the French ‘exposure’ L’Anti-Maçon of 1748 states “… we would be

able to have that [additional pleasure] of holding several small Lodges of
Instruction [‘Loges d’instruction’] …”,144 and another French ‘exposure’,
Wolson’s Le Maçon démasqué of 1751, opposes the ‘Loge de Réception’ (‘ini-
tiation lodge’) to ‘Loge de Table’ (‘table lodge’) and ‘Loge d’Appareil’ (which
Carr translates as “‘a business lodge’ or a ‘business meeting’, i.e., a lodge
meeting at which no ceremonial work was done”).145 Could there, then,
have existed in the eighteenth century a British form of Freemasonry in
which lodge meetings for initiation were distinguished from those for
practising the catechisms?
The Gender of the Candidates

If, then, the term ‘Adoption lodge’ does not automatically denote a lodge
where Ladies were initiated, then the ‘Adoption lodges’ may be older than
the practice of initiating Ladies. There is indeed documentary evidence
that before 1774 (the year in which the Grand Orient de France “took the
Adoption lodges under its government”) not only Ladies, but also gentle-
men were initiated in Adoption lodges. To begin with, Le Parfait Maçon
presents unambiguously a masonic Rite intended to be practised by men
only. On several occasions the exclusion of women is made quite explicit.
But, of course, it also never mentions the word ‘adoption’ at all, although
it describes rituals, which have a clear family relation to those of the
Adoption Rite.
More important, therefore, are the documents of the ‘Loge de Juste’ of
1751. This lodge had no special relation with any particular mainstream
male lodge. Furthermore, we have a clear record of its fĳinances, registering
the admission fees and the costs of regalia of both male and female Can-
didates. A further indication comes from another document of the same
lodge, viz. a ritual, headed “Scots Adoption Masonry in two degrees, with
the names of Architects and Grand Architects” and dated 26 November
1751.146 This ritual consistently addresses the Candidate as “My Brother (or
my Sister)”.147 And even as late as 1767, the rituals of the Adoption-Lodge of
144
Carr (ed.) 1971 379, 415.
145
Wolson 1751 49; Carr (ed.) 1971 419/420, 445.
146
“Maçonnerie D’adoption Ecossoise En Deux grades, Sous les noms d’architectes et
grands architects” (GON Arch. 4686, Dossier “La Juste”).
147
“Mon frere (ou ma sœur)” or “le frere (ou la sœur) N …”, etc.
the Marquis de Gages specify: “The Ladies pay for their reception 5 Louis
d’or and give the dinner. The gentlemen pay 10 for it”.148 Indeed, the French
language being ‘gendered’ (i.e. one can see whether a person addressed or
spoken about is male or female, or that both options are offfered explic-
itly), it is possible to count the number of instances in which an Adop-
tion Rite ritual assumes the Candidate and members to be of which sex.
If one does this for the later rituals, there are virtually only female forms,
but in the older rituals the male forms sometimes even dominate. All this
strongly suggests that the Adoption Rite was not an invention ex nihilo,
but an adaptation for women of a ritual practice, originally intended for
use by male lodges for initiating male Candidates.149
If, then, the three Ladies which La Franc-Maçonne mentioned that
were initiated in or shortly before 1744, were initiated in ‘Adoption lodges’
working with the Rite which is documented in Le Parfait Maçon, then one
may speculate a little about the reasons why a separate form of this Rite –
the Adoption Rite – was created next, specifĳically for the initiation of
women. After all, the third degree described in Le Parfait Maçon i.a. dealt
with the building of the Temple of Solomon, which was (and is) the cen-
tral symbolic theme of the rituals in use in the mainstream male lodges.
If, then, the lodge(s) working with the Rite of Le Parfait Maçon, on the
one hand wanted to open the door for the Ladies, but on the other hand
did not want to evoke a real strong opposition by the mainstream male
lodges, they had better not let the women into their third degree. How-
ever, it was generally known that Freemasonry consisted of three degrees.
The only option, therefore, was to reorganise the fĳirst two degrees into a
trigradal system.
From Le Parfait Maçon to the Adoption Rite

As we have seen, most of the material of the fĳirst two degrees described in
Le Parfait Maçon was redistributed over the three degrees of the Adoption
Rite. The most important themes can be summarised as follows:
148
Ado1767 135.
149
I thus agree with Claire Daniel-Le Blanc when she speculates, based on the simi-
larities between Le Parfait Maçon and the Adoption rituals, that possibly “il n’y aurait pas
eu de volonté d’inventer une Maçonnerie pastiche destinée à contenter la demande trop
pressante des femmes, mais peut-être des Tenues établies selon un rituel commun prati-
qué en commun” (Daniel-Le Blanc 2004 47).
84 chapter three
Le Parfait Maçon (LPM) 1744 Adoption Rite rituals

First degree First degree
Biblical themes: Biblical themes:
– The story of Eve – The Ladder of Jacob (New)
Other themes: – The Ark of Noah (from LPM-2)
– Removing a garter – The Tower of Babel (from LPM-2)
– The vault of iron and steel Other themes:
– Receiving the white apron and – The arch (‘voute’) of iron and steel
gloves – The exterminating angel (New)
– The ‘Seal of discretion’ with the – Receiving the white apron and gloves
trowel
Second degree
Biblical themes:
– The story of Eve including:
The trial of Death (New)
Eating from the sacred fruit (New)
Other themes:
– Removing a garter
– The white veil (from LPM-2)
– The trial of the flames (New)
– The passing from death to life (New)
– The Star of the East (New)
– The chain of friendship (New)
– The angel of peace (New)
– Receiving the garter of the Order
with ‘Silence & Virtue’ (New)
– The ‘Seal of discretion’ with the
trowel
Second degree Third degree
Biblical themes: Biblical themes:
– Enoch and the ‘antediluvian pillars’ – The Ladder of Jacob (New!)
(Gone)
– The Ark of Noah – The Ark of Noah
– The Tower of Babel – The Tower of Babel
Other themes: Other themes:
– The white veil – The rite with the ‘stone’, now
– The rite with the knocking on a producing a heart with ‘Silence &
“stone” Virtue’ on it (New)
– Receiving the trowel of the Order
(New)
From this table can be read easily, that only the theme of Enoch and the
‘antediluvian pillars’, present in Le Parfait Maçon, was not incorporated
into the Adoption Rite. The reason for that may well be the traditional
equation of them with the two ‘columns’ Jachin and Boaz, who are central
to mainstream male Freemasonry again. The other way round, however,
it is clear that a wealth of new themes is included in the Adoption Rite,
especially in its second degree. In fact, a whole list should still be added
to the Biblical themes in its third degree, all of which are depicted on
the Tracing Board and interpreted in the catechism. But by far the most
signifĳicant diffference between the two versions is that in Le Parfait Maçon
the Biblical themes are only depicted on the Tracing Boards and elabo-
rated upon in the catechisms, whereas in the Adoption Rite some are also
performed by the Candidate. That holds true especially for the story of
Eve in its second degree and for the climbing of the Tower of Babel and
of Jacob’s Ladder in the third. Also the new non-Biblical themes are gen-
erally dramatically performed. In addition, the catechisms, especially that
for the third degree, are extended signifĳicantly in the rituals of the Adop-
tion Rite.
The problem in such situations is always to decide whether something
which we fĳind described for the fĳirst time was introduced in the ritual
only recently, or was already there a long time before but is described here
only for the fĳirst time. The last option applies most often in the case of the
more esoteric elements of a tradition, which tend to be transferred only
orally, for longer than other elements. And this reluctance is even stronger
in such printed publications as Le Parfait Maçon, than in such manuscript
rituals as the early Adoption Rite rituals. In our case I would be inclined
to guess that the extensions of the catechism rather fall into the last cat-
egory. As was already indicated above, the fact that the existing collection
of questions and answers may at that time have been signifĳicantly larger
than what was published was even indicated in the booklet itself. But I
could well imagine that at least part, if not most, of the dramatisations
were new creations. Still, here too we must expect to fĳind elements which,
though not described in Le Parfait Maçon, were apparently practised at
the time when it was published.
In other words, I estimate that the Adoption Rite, though clearly rooted
in the Rite described in Le Parfait Maçon, was, at least to some extent, a
new creation. Even if in 1751 and 1767 (and in fact later), male Candidates
were still initiated into it – no doubt a continuation of the older practice
– the motive, which gave rise to its creation, was most likely the initiation
86 chapter three
of ladies from ca. 1744 onwards. One question which remains is: Which
was the Rite, described in Le Parfait Maçon? The answer, I think, may be
exposed in the fĳirst question of the catechism of its third degree:
Q. Are you a master Mason?
A. My name is Harodim.150
150
Ado1744b 86; Carr (ed.) 1971 193.
CHAPTER FOUR
THE ROOTS OF THE TRADITION
William Mitchell
Scotsman William Mitchell, a teacher of the English language, lived in The

Hague. In July 1750, he travelled to London, accompanied by Jonas Kluck.1
They wanted to obtain patents which would allow them to found a Pro-
vincial Grand Lodge of the Order of Heredom of Kilwinning and the Rosy
Cross (today called the Royal Order of Scotland) in The Hague. Mitchell
claimed to have received the Rosy Cross degree in 1749 in France, but was
not believed, because, according to the Provincial Grand Lodge in Lon-
don, there did not exist a Provincial Grand Lodge of the Order in France
at that time. Therefore, both he and Kluck were initiated in London in
both degrees (Heredom of Kilwinning and Rosy Cross) before Mitchell
received the desired patents. Mitchell always stuck to his statement that
he now had received the Rosy Cross degree twice, viz. in France in 1749
and in London in 1750.2 Still, Lindsay does not believe him,3 and assumes
that what Mitchell had received in France was the “French Rose Croix
Degree”,4 overlooking, however, that the earliest documentary evidence
for the existence of that degree (i.e. the later 7th degree of the French Mod-
ern Rite, and still later the 18th degree of the AASR) is the Strasbourg Ritual
of 1760.
According to Lindsay, “Mitchell was appointed Provincial Grand Master
of the Order in the Seven United Provinces (now The Netherlands) … [but]
failed to erect his Provincial Grand Lodge …”.5 He even notes that Mitchell
returned to The Hague and, in January 1751, was one of the founders of an
Adoption lodge (the ‘Loge de Juste’) there, but he does not see any con-
nection between the two events. Indeed, he sniggers about what would
have happened if Mitchell would have shown his patent there, since
1
“(or more properly Jacobus Jonas Klock)”. Lindsay 1971 60.
2
Lindsay 1971 56.
3
Lindsay 1971 52.
4
Lindsay 1971 61.
5
Lindsay 1971 7.
88 chapter four
[i]t would have at once struck the members that the Patent would not
permit the Degrees of the Order to be conferred in their Lodge, and, fur-
ther, that as the Order was restricted to males, their female members were
excluded from it. … It is quite obvious why Mitchell’s Patent was useless to
the Loge de Juste, and, apparently, Mitchell could not get any support for
the Order in any other quarter at The Hague.6
Is Lindsay right in his estimation of what happened? Mitchell claimed
consistently that he had been initiated into the Order of the Rosy Cross
(or Rose Croix) in France in 1749, and there seems no reason why he would
have maintained this claim if it had not been true. Is there any evidence to
support the claim that there could have existed such an Order in France at
that time? Prince Charles Edward Stuart (the Young Pretender)
[o]n his return to France after his ill-fated expedition [of 1745], … is said to
have established at the City of Arras, on April 15, 1747, a Rose Croix Chapter
under the title of Scottish Jacobite Chapter. In the Patent for this Chapter he
styles himself “King of England, France, Scotland, and Ireland, and, as such,
Substitute Grand Master of the Chapter of Herodem,7 known under the title
of Knight of the Eagle and Pelican, and since our misfortunes and disasters
under that of Rose Croix”8
Usually, masonic historians have regarded this claim as spurious. But I
am told that recently a 19th century copy of the charter of this chapter
has been rediscovered.9 Besides, it corresponds with Mitchell’s claim: if
such a Chapter had been founded there in 1747, Mitchell could have been
initiated there in 1749. Also, since the ‘French’ Rose Croix degree emerged
only in 1760, this one could only have been the British one, which corre-
sponds with both the claims that it was founded by the Young Pretender
and that it was the same one which Mitchell received in 1750 in London.
In other words, these, apparently independent, claims corroborate each
other mutually. But if in 1747 a Rose Croix Chapter, i.e. a body to confer
the second degree of this Order, was created in France, then there must at
that time have existed already a (Provincial Grand) Lodge10 of the Order of
Heredom of Kilwinning where the fĳirst degree could have been given.
6
Lindsay 1971 62/63.
7
Herodem is just one of many ways in which the same Hebrew word H.R.D.M. is
spelled in the British masonic literature, Harodim and Heredom being the more usual
ones (Sharman & Cryer 1981).
8
Mackey 1966 II 982.
9
Personal communication Matthew Scanlan.
10
As opposed to other masonic Orders, the bodies of this Order which confer degrees
are often not called ‘lodges’ but ‘Provincial Grand Lodges’.
the roots of the tradition 89
The obvious conclusion at this point is that it was probably this organi-
sation which was responsible for the publication of (at least part of) its
ritual in the booklet Le Parfait Maçon in 1744. In that case, at least two
founders of the Adoption lodge in The Hague would have been familiar
with such a lodge which initiated Ladies: not only De Saint Etienne (who
was later recognised as the one who had taken the initiative and had
brought the system from France to The Hague), but also Mitchell who,
before getting his Rose Croix degree in France in 1749, must have received
the fĳirst or Heredom degree, or rather Order, there as well. It seems most
likely then, that when he went to London, he did so very much in order
to get the patents which would allow him and his friends to found the
Adoption lodge which they indeed created in January 1751.
When Mitchell returned from London to The Hague in 1750, he brought
with him a whole bundle of papers: “a Patent as Provincial Grand Mas-
ter of the Order in the Seven United Provinces; a Certifĳicate that he had
received his Patent; a Diploma authorising him to confer the Rosy Cross
Degree within his Province; ‘Records of the H.R.D.M.’; the ‘Laws, Rules and
Orders’; and the Register of names, … Though not specifĳically mentioned
he, presumably, also received a copy of the Ritual of the Order”.11 On the
fĳirst day of May 1751, when Van Wassenaer took over the Adoption lodge,
called it the ‘Loge de Juste’, and turned it into a Grand Lodge of Adoption,
a remarkably similar set of documents was signed.12 And on 16 June 1751,
in view of his forthcoming voyage for personal business reasons, De Saint
Etienne was appointed, by Van Wassenaer, Deputy Provincial [Grand]
Master (“notre Deputé maitre provincial”) of the [Grand] Lodge of Adop-
tion, and received a large document with very extensive and precise
instructions, giving him the right to establish Adoption lodges in other
places and countries and providing them with constitutions.13 It seems
highly unlikely to me that these documents would have been invented
without knowledge of the at least equally extensive set which Mitchell
had brought from London.
Eventually, Mitchell did not stay in The Hague but moved to Scotland
in 1753, where, much to his surprise, the Order did not exist. After all, the
name of the fĳirst ‘step’ into the Order was ‘Heredom of Kilwinning’, and
Kilwinning is very much a place in Scotland. Therefore he had expected
11
Lindsay 1971 61.
12
See Chapter 2.
13
Livre de constitutions (GON Arch. 4686 [563–2] MS 1, 1751) fff. 10r–11r.
90 chapter four
to fĳind it there. But since it did not exist in Scotland, Mitchell started in
1754, on the basis of the same patent he had received in London, to recruit
for the Order. “About 1763 he erected at Edinburgh a Chapter of the Order
containing an inner Council of Knights which controlled the Chapter and
worked the Order’s second Degree of the Rosy Cross. In 1767 the Edin-
burgh Chapter-cum-Council elevated itself into the present Grand Lodge
and Grand Chapter of the Order”.14 The current Royal Order of Scotland,
which was thus created, is therefore a direct continuation of the body in
London from which Mitchell received his authorisation (though actually
only for The Netherlands).
A remark should be made here about terminology. Today, the Royal
Order of Scotland has two degrees: Heredom of Kilwinning, and Rosy
Cross, which, to confuse things even more, are always given at one and the
same occasion: the fĳirst degree takes more than two hours, then there is
usually a break, after which the second degree takes about another hour.
The documents which William Mitchell received in London in 1750 don’t
use the word ‘degree’ at all, but rather refer to a ‘Grand Lodge of the Order
of H.R.D.M. of K.L.W.N.N.G.’ and the ‘Order of the R.Y.C.S’. In other words,
the overarching (nameless) body at that time consisted of two Orders,
each of which may have comprised one or more ‘degrees’. In fact, as far
as we know, this Order of the Rosy Cross never consisted of more than
one degree, but the degree conferred today by the Order of Heredom of
Kilwinning is composed of 15 ‘sections’. One might think that these sec-
tions, a number of which so clearly correspond to what we know today as
diffferent degrees in other masonic Orders, might have been created rather
late by incorporating material from these other degrees. But it is perfectly
clear that the process in reality went precisely the other way round, and
that these other degrees were later created by ‘ritualising’ sections from
these old catechisms.15 Exactly the same process is seen in France, where
later degrees were also spawned from the very old Ordre Sublime des
Chevaliers Elus.16
We don’t know when the London type of Freemasonry, which I will from
now on refer to as Harodim, from which Mitchell received his authorisa-
tion, was created. But we do know that the person who signed the docu-
ments which he received, did so “at London this twenty-second day of July
14
Lindsay 1971 7.
15
Cryer 1978 119, 129/130.
16
Kervella & Lestienne 1997.
a.d. 1750, … and in the Ninth Year of my Provincial Grand Mastership”,17

which means that he was appointed Provincial Grand Master in 1741, and
thus that this Order must have at least existed in that year. However, there
are older traces of ‘Harodim’ Freemasonry in London.
In 1732, Brother Joseph Laycock, born about 1710 in Wetherby in
North Yorkshire, traveled to London, to take up employment in the Lon-
don branch of the iron foundry, factory and warehouses company of Sir
Ambrose Crowley in Rotherhithe. He became a member of a Harodim
body in London, “and, on learning that he is to travel back up North to
take charge of the Winlaton18 branch of Crowley’s enterprise, this Body
appoints him to be the Provincial Grand Master”19 of the Harodim in the
North of England. “He is given a special ‘jewel’ to wear as the Provincial
Grand Master of this superior form of Freemasonry. … This silver-gilt
‘jewel’, hall-marked 1732 London”,20 still exists. From these facts we must
conclude that there existed at that moment Harodim Masons in both
London and the North-East of England, something which was hardly
likely to have occurred overnight, and that the London body exercised
some kind of superior authority over both areas. We have no proof that
this Harodim body in London in 1732 was the same from which William
Mitchell received his authority in 1750, but I agree with Stewart, that it “is
hardly likely that there were two diffferent supervisory Bodies both claim-
ing to work a H.R.D.M. rite existing side by side even within such a large
cosmopolitan area like London”.21 And if this was the same body, then it
also becomes clear why Mitchell went to London instead of going back to
France to collect his patents: even if the body in London was not aware of
the existence of the body in France, the latter would know of the London
body, and recognise it as the superior one within the Order, and would
have made this clear to Mitchell.
We know far less about the ‘Harodim tradition’, a ‘third tradition’ –
besides those of the ‘Premier Grand Lodge’ or ‘Moderns’ and the ‘Atholl
Grand Lodge’ or ‘Antients’ – in British Freemasonry, than would be desir-
able. So far, the academic research of Freemasonry has chosen to avoid
this extremely complicated subject. But something which is beyond doubt
is that one of its characteristic features is the ‘catechetical’ character of its
17
Lindsay 1971 41.
18
A place near the river Tyne, slightly West of Newcastle and Gateshead.
19
Stewart 1996 46.
20
Stewart 1996 46; a picture of the jewel there at p. 87.
21
Stewart 1996 73.
92 chapter four
rituals. Even today, the 15 ‘sections’ of the fĳirst degree of the Royal Order
of Scotland are in fact 15 catechisms. In addition, the non-catechetical
aspects of its rituals are not only very short, but also not very dramatic.
It is clear, that the ‘initiation’ into it is basically not very important itself,
but that its importance is the fact that it gives access to hearing the cate-
chisms.22 And that gives a clue to its origin. We know that, although those
stonemasons who were allowed to work with the most expensive material,
the ‘freestone’ from which sculptures were made, were extremely highly
educated, yet, especially in Scotland, not all of them could read and write.
Theirs was a basically oral tradition. It is no doubt in that context that
William Schaw, in his Statutes of 1599, ordained
That ye warden of ye lug of Kilwynning, … tak tryall of ye airt of memorie
and science yrof, of everie fellowe of craft and everie prenteiss according
to ayr of yr vocations; and in cais yat yai haue lost ony point yrof dvied to
thame To pay the penaltie as followis for yr slewthfulness, viz., Ilk fallow of
craft, xx s., Ilk prentess, x s., …23
The ‘art of memory’ which Schaw is referring to here is most likely not that
very specifĳic form of memory technique which modern scholars would
understand by that term,24 since there is no evidence that this technique
was ever used by the Free(stone) Masons. However, there can be no doubt
that he is referring to some form of memory technique. And that form of
which we know full well that it was used by them is precisely the cate-
chetical one. The knowledge which they needed in order to be able to pro-
duce the sculptures for the churches they built, were the stories about the
persons they were ordered to depict. When they had to create an Elijah,
a Judith, a St. John, or a St. Catharine, they had to know at once what to
do. We, today, would look up their stories in the literature, primarily the
Bible. But during the Middle Ages the generally available text of the Bible
was the Latin Vulgate, and even when an occasional English translation
would have been available, they still could not read it.25 Therefore, it was
of vital importance for them to know by heart all the Biblical and related
22
Compare Cryer 1978 118/119.
23
That the Warden of the loge of Kilwinning, … takes trial of the art of memory and
science thereof, of every fellow of craft and every apprentice according to either of their
vocations; and in case that they have lost any point thereof devised to them to pay the
penalty as follows for their slothfulness, viz., each fellow of craft, 20 shilling, each appren-
tice, 10 shilling, … (Schaw 1986 [1599] 32).
24
E.g. Yates 1966.
25
In the 17th century in London, the situation was quite diffferent, many stonemasons
there and then being very much literate.
stories. Thus, it must have been that information which was transmitted
orally in the form of the catechisms.
It is also precisely this kind of information which we fĳind in the
catechisms of the Royal Order of Scotland, Le Parfait Maçon, and some
other texts related to the Harodim tradition, as well as in the catechisms
in the rituals of the Adoption Rite. Even though, regrettably, we don’t
have a clear ritual, explicitly of the Harodim from the fĳirst half of the 18th
century, and even though we have to expect that the modern text of the
ritual of the Royal Order of Scotland is not an unaltered copy of the text
which Mitchell may have received in 1750, yet, the similarities between
the rituals and their catechisms of the diffferent sources we do have are
often striking.
Comparing the Texts
In this section I intend to compare the rituals of the Adoption Rite and
those described in Le Parfait Maçon, with some texts of which we know
that they were created in the context of the Harodim tradition. All of
these texts are clearly diffferent from the ‘mainstream’ masonic rituals
as practised in England from ca. 1725 onwards. Even though the main
printed text ‘exposing’ the last mentioned rituals – Prichard’s Masonry
Dissected from 1730 – does so in the usual form of a catechism, the ritual
performance described in it is clearly much more dramatic than the per-
formances described in the Harodim family of ritual texts. Furthermore,
the themes of the three degrees of the ‘mainstream’ Rite were restricted to
the story of the building of the Temple of Solomon. That theme was also
found in the Harodim workings, but usually less elaborated, and together
with many other, also mainly Biblical, themes. Finally, the Harodim work-
ings are very openly and explicitly Christian, whereas the ‘mainstream’
Rite was more and more superfĳicially hiding its Christian character. For
example, the letter ‘G’ in Prichard’s text is stated to denote the “Grand
Architect and Contriver of the Universe, or He that was taken up to the
top of the Pinnacle of the Holy Temple”.26 Now, for an 18th century Chris-
tian Freemason, this indication clearly denotes God the Father and the
Son.27 But the ritual does not say so explicitly, and thus does not need
26
Knoop, Jones & Hamer 1943 116 = 1963 166.
27
Compare Matt. 4:5 & Luke 4:9.
94 chapter four
to be understood in that way. As opposed to this, we will see that the

Harodim type of rituals refer openly to e.g. the Star of Bethlehem, which
cannot be interpreted in any other than a Christian way.
As stated, I will restrict myself here to a comparison of the texts of Le
Parfait Maçon and the rituals of the Adoption Rite on the one hand with a
number of texts which are clearly ‘Harodim’ on the other, in order to show
some similarities between all of them. My aim is to render it plausible that
‘our’ texts indeed belong to the ‘Harodim’ type as well. Themes which are
common to all masonic rituals will therefore be passed over unnoticed,
as will diffferences between the documents compared. Furthermore, a full
analysis of all the ‘Harodim’ type ritual texts would require a book in itself.
I thus have to restrict myself, and choose to do so by using only those
fragments which were easily accessible to me. The fĳirst text we will look
at is an extremely rare little booklet,28 written by William Smith: Book M;
or, Masonry Triumphant, published in 1736.29
Book M
According to Waples, “William Smith [was] ‘made free’ [of Harodim] in
the Swalwell Lodge in 1733”,30 and all the authors who so far studied the
Harodim agree that his Book M31 gives texts which are, though not rituals,
nevertheless related to the Harodim type of Freemasonry. It contains two
parts: I. “The History, Charges, and Regulations of Freemasons; with an
Account of several Stately Fabrics erected by that Illustrious Society”, and
II. “The Songs usually sung in Lodges, Prologues and Epilogues spoken at
the Theatres in London in Honour of the Craft, with an Account of all the
Places where Regular Lodges are held”.32 The fĳirst part, which is the part
which concerns us here, contains seven ‘lectures’, viz:
1. An History of Freemasonry (1–11).

2. On the Grand Principle, TRUTH (11–12).
3. [On Masonry] (13–17).
4. Read March 8. 1735–6 at the Constitution of a new Lodge at the
Fountain in Pipewellgate, Gateshead (18–22).
28
Stewart 1996 47.
29
Smith 1736. The title is a clear reference to the “Liber M.” (that is, the “Liber Mundi”),
mentioned in the Fama Fraternitatis (1614).
30
Waples 1947 139.
31
Copy used: UGLE BE 98 SM1.
32
See the title-page, also depicted in Stewart 1996 90.
5. Read before a great Assembly of Brethren in London (22–25).

6. [On Ancient Buildings] (26–39).
7. [Memorables by Wm. Smith] (39–44).
followed by “The Prayers Used by Free Masons in Lodge” (45–46) and the
text of Anderson’s Constitutions (49–76). The fĳirst lecture is a so called leg-
endary history of the Craft. Waples correctly summarises it by stating that
in it “the following words and sentences occur: Elohim. The two Pillars
erected by Enoch. Noah’s Ark. Noah and his Sons Japhet, Shem and Ham.
The Plains of Shinar, Nimrod, Beelzaleel and Aholeab. The story of the
Temple building at Jerusalem, Hiram, Adoniram, Nebuchadnezzar carries
the captives to Babylon. The reign of Cyrus, the return of the captives to
Jerusalem, and of Zerubabel, Pythagoras, Euclid, etc., etc.”33 Only a few of
these themes are found in the Adoption Rite rituals, namely “Noah’s Ark.
Noah and his Sons Japhet, Shem and Ham. The Plains of Shinar, [where
the Tower of Babel was built, and] Nimrod [who built that tower]”. But in
Le Parfait Maçon not only these themes recur, also “The two Pillars erected
by Enoch” are depicted on the Tracing Board of its second degree; the
words “Bezeleel” and “Eliab” are written on the fĳirst Tracing Board of
the third degree; “The story of the Temple building at Jerusalem” is one of
the two central themes of the third degree; the letters A and H are written
on the second Tracing Board of that degree, explained as “the fĳirst letters
of the names of the two great Architects”, i.e. Adoniram and Hiram; while
“Nebuchadnezzar carries the captives to Babylon. The reign of Cyrus,
the return of the captives to Jerusalem, and of Zerubabel” are all part of
the fourth degree described here. So, only “Pythagoras, Euclid, etc.” are
missing. Yet, the most interesting part of this lecture for us is no doubt
the following:
The fĳirst Piece of Masonry that we know of, under Divine Direction, was
that of Noah’s Ark, wherein Noah and his three Sons Japhet, Shem, and Ham,
all Masons true, were preserv’d from Destruction, and afterwards communi-
cated to their Children Geometry, and the Art of Building; for we fĳind that
about 101 Years after the Flood, great Numbers of them assembled in the
Plains of Shinar to build a City and a large Tower, in order to make them-
selves a Name, and prevent their Dispersion; but GOD, for their Vanity,
by confounding their Speech, occasion’d that which they endeavoured to
avoid. Yet they still carried with them the Knowledge of Masonry; … And
the learned Mathematicians in those Parts, who were called Magi, cultivated
33
Waples 1947 140.
96 chapter four
both Geometry and Masonry, under the Patronage of the Kings and great
Men of the East.
The Confusion of Tongues, which gave Rise to the Masons antient Practice
of conversing without speaking, … (3).
We shall see that this text not only parallels much in Le Parfait Maçon
and the Adoption Rite, but is also, to some extent verbatim, repeated in
other lectures within Book M itself, thus suggesting that the (probably dif-
ferent) authors of these lectures were familiar which such a text, possibly
from rituals they were used to. Waples is of the opinion that the lectures
2 and 3 are not relevant in the context of Harodim Freemasonry, but
Stewart shows that they are explicitly Christian, something which is most
certainly known to have been characteristic of this type of Freemasonry.34
Indeed, in the second Lecture we read:
Great is the God of Truth, the only Fountain of true living Pleasures, unfad-
ing Joys, and never ending Bliss, such only worth the Quest, of all that know
and love themselves, such only do as set a true Value on their own immortal
Souls, and are not content to lye grovelling in the present transitory Plea-
sures, which the corporeal Life afffords, but look further, even into Eternity,
and by that Means in some Measure prelibate those Soul enchanting Joys
that surround the inefffable Throne of Heaven. … These glorious Patterns let
us Masters strive to imitate, that even, while confĳined to this narrow and
gloomy Prison of our Bodies, we may open to ourselves a Kind of Heaven
here below, … (12)
And in the third:
How pleasant a Thing it is to see Brethren live together in Unity [Ps. 133:1];
it is as the Dew of Hermon [Ps. 133:3] descending upon Bashan [Ps. 133:3 +
Deut. 4:48; Josh 13:11], or as the sweet Unction of Aaron descending from his
Beard to the Skirts of his Garment [Ps. 133:2]. It is the Perfection of Earth,
and Emblem of Heaven, where it is the Joy of Angels, and Crown of the
Saints.
For this very End have we Masons set ourselves apart, and adopted [sic!]
one another in holy Brotherhood; … (15).
But, my Brethren, I must particularly recommend to you to be cautious of
whom you receive. Many may be, and are desirous of being admitted, but let
us consider their Motives; Is it out of temporal Interest? Is it out of Curiosity
to know our Secrets? (16).
Let these for ever be kept out, and only let the good Men, and true, the
Lovers of Art and Virtue be admitted; and such we will receive with open
Arms, and such only. (17).
34
Waples 1947 140; Stewart 1996 48/49.
Now, these texts most certainly touch upon themes prevalent in the Adop-
tion Rite rituals. Lecture 4 “was read by Bro[ther] Laycock while he was
yet Provincial Grand Master, at the consecration of the new Lodge at the
Fountain Inn in Gateshead on 8 March 1735”.35 Waples notes that Laycock,
“after referring to the Flood, the confusion of Tongues at Babel, etc., … goes
on to state that the ‘confusion of tongues’ gave origin to the Masons’ Sig-
nals by which they could communicate with one another and yet remain
silent”. Indeed, we here have the second version of this theme:
Each succeeding Generation [after the “Murder perpetrated by Adam’s
eldest Son upon his righteous Brother”] became more and more degener-
ate, ’till at length almost all Ideas of Virtue and Brotherly-love being lost, …
’till at length Divine Vengeance overtook them, and ended all their hellish
Contests in the Deluge.
The chosen few, who remain’d untainted with their Crimes, were
preserv’d from their Ruin, in the Ark, which was the fĳirst Piece of Masonry
under Divine Direction, and built according to true Geometry, the Knowl-
edge of which, as well as of several curious and useful Arts, Noah and his
Sons conveyed to their Descendants, who, about 101 Years after the Deluge,
assembled in [19] the Plain of Shinar, and built, with wondrous Art, the great
City of Babel, and that stupendous Tower so much fam’d ever since.
Their Design and End in building this prodigious Tower (as we suppose)
was not only for establishing a Name, but also to fĳix a Centre of Unity and
Correspondence, to which they might, upon any Occasion, repair, least for
Want of some such Remarkable, they might become dispersed over the Face
of the Earth, and by that means loose that Intercourse with one another
which they wanted to preserve: But their Designs running counter to the
Purpose of the Allmighty, what they endeavoured to avoid, he miracu-
lously brought about by the Confusion of Tongues, which gave Origin to
the Masons antient Practice of conversing without speaking, by means of
proper Signals expressive of their Ideas (18/19).
In this context it may be worthwhile to observe that the author of Le Par-
fait Maçon remarks about the end of the building of the Tower of Babel:
God having confounded the language of the architects, they were obliged to
abandon the work & disperse: It was doubtless this confusion of language
which later prompted the Masons to introduce among themselves a new
method of making themselves known & of conversing by signs: truly it is
a pity that they had not thought of this when the workmen of Babel were
confounded, because by means of that clever expedient, the tower could
have been completed; & as history describes it as of a very solid construction
35
Stewart 1996 48.
98 chapter four
we might have had the pleasure of seeing that remarkable monument in

our own day.36
Waples then quotes the following part from the fourth lecture:
After that the great Nebuchadnezzar had destroyed the Temple, and all the
other glorious Edifĳices at Jerusalem, and carried away the Jews Captive to
Babylon, [20] in order to assist him in those prodigious Works which he
design’d there, as his Palace, hanging Gardens, Bridges, Temple, &c. all of
which he erected to display the Might of his Power, and the Glory of his
Dominion, as well as to make it the Centre to which the Desires of the Earth
shou’d tend, that Mankind, being allur’d thither by the Charms of the Place,
he might have the better Opportunity of securing his wide extended Empire
to his Posterity.
But, how vain is human Forecast! for the Kingdom was soon snatch’d
from his Race, and given to Cyrus the Persian, who Seventy Years after their
Captivity, restor’d the Jews to their Country, and commanded Jerusalem and
the Temple to be rebuilt; in which Work, the Masons being distress’d, did,
as the following old Verses relate:
When Sanballat Jerusalem distress’d
With sharp Assaults in Nehemiah’s Time
To War and Work the Jews themselves address’d
And did repair their Walls with Stone and Lime.
One Hand the Sword against the Foe did shake,
The other Hand the Trowel up did take.
Of valiant Minds, lo, here a worthy Part,
That quailed not with Ruin of their Wall;
But Captains bold did prove the Masons Art:
Which doth infer this Lesson unto all,
That, to defend our Country dear from Harm,
To War or Work we either Hand should arm.
Here was a glorious Instance shown of that Spirit of Patriotism, which the
generous Craft inculcates; which, if rightly considered, amongst many others,
must prove [21] one considerable Inducement to the Brotherhood to keep fĳirm
to their proper Centre as Masons, and never vary therefrom (19–21).
We may well compare this to the following part of the degree of Scots
Master as presented in Le Parfait Maçon:
Instead of weeping over the ruins of the Temple of Solomon, as their
brethren do, the Ecossais are concerned with rebuilding it.
Everyone knows that after seventy years of captivity in Babylon, the Great
Cyrus permitted the Israelites to rebuild the Temple & the City of Jerusalem;
36
Ado1744b 63/64; Carr (ed.) 1971 183/184.
that Zerubabel, of the House of David, was appointed by him [Cyrus] the
Chief & leader of that People for their return to the Holy City; that the fĳirst
stone of the Temple was laid during the reign of Cyrus, but that it was not
completed until the sixth year of that of Darius, King of the Persians.
…
Q. Are you an Ecossais Master?
A. I was brought out of the captivity of Babylon.
Q. Who honoured you with the degree of Ecossais?
A. Prince Zerubabel, of the line of David & of Solomon.
Q. When?
A. Seventy years after the destruction of the holy City.
Q. In what are the Ecossais Masons occupied?
A. In rebuilding the Temple of God.
Q. Why that?
A. To accomplish what was foretold.
Q. Why do the Ecossais Masons carry the sword & the buckler?
A. In memory of the order given by Nehemiah to all the workmen at the
time of the rebuilding of the Temple, to have swords always at their
sides, & their bucklers near at hand during work, for use in case of attack
by their enemies.37
Again, this material is not in the Adoption Rite, but the fact that it is in Le
Parfait Maçon confĳirms its Harodim nature. Waples continues with a quo-
tation from the fĳifth lecture, which starts with: “The Magi, … of the East”
and ends with “God is our Sun and Shield, So mote it be”.38 The Magi we
have met before in the rituals of the Adoption Rite,39 and the equation of
God and Sun is found in a large number of them in the fĳirst degree obliga-
tion which starts more or less thus: “By my knowledge of the Grand Sun
of the Universe, who drew from the Chaos the four elements in order to
form from them the grand architecture of the universe …”,40 but neither
of these two elements is found in Le Parfait Maçon. Here, then, we have
for the fĳirst time elements which show that the Adoption Rite is not just
created on the basis of Le Parfait Maçon, but rather rooted in the tradition
from which this publication also emerged.
About lecture 6, Waples only tells that it “deals at length with historic
buildings from Shinar to Dublin”,41 but as we saw already, the plains of
37
Ado1744b 98/99, 102/103; Carr (ed.) 1971 197–199.
38
Waples 1947 140 = Book M 23, resp. 25.
39
See the previous chapter.
40
“Sur la connoissance que j’ai, du Grand soleil de l’univers, qui a tiré du cahos, les
quatre Élemens pour renfermer [= en former] la grande architecture de L’univers …”
(Ado1765d 22/23).
41
Waples 1947 141.
100 chapter four
Shinar are those where the Tower of Babel, one of the central symbols in
both Le Parfait Maçon and the Adoption Rite, was built. Indeed, this lec-
ture starts with a description of eight numbered items, some of which are
classical “wonders of the world” (items 2, 4, 7 and 8 (2 wonders) are explic-
itly mentioned to be so), namely 2. the Pyramids of Egypt, 3. the Temple of
Dagon in Gaza, 4. the Temple of Diana at Ephesus, 5. the hanging gardens
of Babylon, 6. the tomb of king Mausolus, 7. the tower of Pharos near
Alexandria, 8. the statue of Jupiter Olympus in his temple in Achaia, and
8bis. the Colossus at Rhodes. But surprisingly, the fĳirst item on this list is
a third version of the story of the Tower of Babel, which is normally not
counted among the wonders of the world:
1st, About 101 Years after the Flood, we fĳind the whole Race of Noah employ’d
in the Vale of Shinar in building a City and a great Tower, in order to make to
themselves a Name, and to prevent their Dispersion. This Tower was at the
Foundation a Square of half a Mile in Compass, consisting of eight square
Towers, built over each other, with Stairs on the Out-side round it going up
to the Observatory on the Top, 600 Foot high, (which is 19 Foot higher than
the highest Pyramid) whereby the Babylonians became the fĳirst Astrono-
mers; and in the Rooms of the grand Tower, with arched Roofs supported by
Pillars of 75 Foot high, the Idolatrous Worship of their god Belus (who was
the same with Nimrod and Bacchus of the Ancients) was perform’d (26).
What Waples fĳinally quotes from the last lecture, number 7, which is
the only one of which we can be certain that it was written by William
Smith himself, starts with a lengthy consideration, largely copied from
Anderson,42 about who Hiram, the builder of King Solomon’s Temple, was;
which is the kind of material also found in normal rituals of the degree of
a Master Mason. But then the lecture continues:
2. The Diffference betwixt the Book of Kings and the Book of Chronicles con-
cerning the Princes or Master Masons conducting the Works of the holy
Temple according to Solomon’s Directions, is thus reconciled by our learned
Brother Dr. Anderson. In I Kings v. 16 they are call’d Harodim, Rulers, or Pro-
vosts assisting King Solomon, who were set over the Work, and their Number
there is only 3,300. But, 2 Chron. ii. 18 they are call’d Menatzchim, Overseers,
and Comforters of the People in working, and in Number 3,600; because
either 300 might be more curious Artists, and the Overseers of the said
3,300, or rather not so excellent, and only Deputy Masters, to supply their
Places in case of Death or Absence, that so there might be always 3,300 act-
ing Masters compleat; or else they might be the Overseers of the 70,000 Ish
42
Anderson 1723 11/12 (footnote).
Sabbal, Men of Burden, or Labourers, who were not Masons, but serv’d the
80,000 Ish Chotzeb, Men of Hewing, called also Ghiblim, Stone-cutters and
Sculpturers; also Bonai, Builders in Stone, Part of which belong’d to Solomon,
and Part to Hiram King of Tyre, I Kings v. 18.43
The text by Anderson referred to is literally the text which follows after his
name here, apart from the fact that Anderson inserts the Biblical words
also in Hebrew characters.44 The signifĳicant thing, of course, is the refer-
ence to the Harodim, pointing out their exalted position in the context
of the Biblical account of the building of the Temple of King Solomon.
Despite that fact, this quotation does not testify strongly to the Harodim
background of this lecture, because Anderson’s Constitutions were bind-
ing for all Masons under the ‘Premier Grand Lodge’, and we know that
the lodges working in the Harodim tradition in the North of England, for
which Smith published his booklet, were all working under that Grand
Lodge.45 Still, this certainly was a special source for the Freemasons work-
ing in the Harodim tradition, and it is signifĳicant that in a number of Rites,
degrees and lodges working within this tradition, the leader of the ritual
work is called, not ‘(Grand) Master’, but ‘Deputy (Grand) Master’, indicat-
ing that, as Harodim, they work on behalf of the absent but real Master.
Depending on the context, this real Master may be supposed to be for
example the King of Scotland (as in the Royal Order of Scotland), or Christ
(as in the Rectifĳied Scottish Rite and Swedish Rite). It is noteworthy in this
context as well, that De Saint Étienne was appointed by the Grand Master
not Master but Deputy Master of ‘La Loge de Juste’ on May 1st, 1751.46
The ‘Dalziel Lectures’

Given the absence of early 18th century texts of the Harodim rituals, a few
words should be devoted here to a more recent source of their catechisms,
in this tradition usually referred to as ‘Harodim Lectures’, viz. those which
were copied ca. 1815–1820 by Alexander Dalziel from a text of ca. 1790.47 I
am quite willing to believe that these do represent Harodim working as
43
Smith 1736 41 = Waples 1947 142.
44
Anderson 1723 10 (footnote).
45
Stewart 1996 43.
46
See chapter 2. “Et pour Le gouvernement de la Ditte Loge en notre absence, avons
nommé, et nommons, Le frere De Saint Etienne, en la qualité de Deputé Maitre, Luy accor-
dant Liberté de presider a la Teste des assemblées de la Societé …” (Livre de constitutions,
GON Arch. 4686 [563–2] MS 1, 1751 f. 3r).
47
See Stewart 1996 47 and Cryer 2006 406 fff.
102 chapter four
it had developed by the end of the 18th century in the North-East of Eng-
land. I am also willing to agree that the conclusion by Waples that these
lectures must be short,48 is not necessarily correct. Waples assumes this,
because in some lodge minutes from the second half of the 18th century
it is recorded that a Harodim lecture was presented at the same evening
on which also, for example, a Royal Arch degree was worked. However,
it is quite conceivable that in such a case only part of such a lecture was
worked. The fact that the Dalziel lectures are excessively long can there-
fore not be used as an argument against their authenticity. But I do have
difffĳiculty in accepting that this late 18th century version would also rep-
resent the working of half a century earlier. No ritual is absolutely static,
and in the period concerned orally transferred rituals tend to be even less
static than those written down. The fact alone that the Dalziel lectures are
concerned with the three ‘Craft’, the ‘Royal Arch’ and the ‘Knight Templar’
degrees, but for example do not seem to include anything concerning a
‘passing the chair’ ritual of the ‘Knight of the Sword and the East’ type
(i.e. the kind of ritual presented as the fourth degree in Le Parfait Maçon),
seems to me to suggest that this version is specifĳically adapted to late 18th
century English masonic practice, and does not as such represent a signifĳi-
cantly older form, though older material may, of course, be retained in it.
Also the fact that the answers in this version are extremely long (and thus
difffĳicult to remember) makes it very diffferent from the Harodim family of
catechisms of half a century before as represented by our French texts,
which were clearly designed to be remembered easily. Nevertheless, the
quotations from it included in Cryer’s book49 do refer to such elements
as Jacob’s Ladder, Noah’s sacrifĳice after the flood and the Rainbow, all
central to the Adoption Rite rituals.
The Rituals of the Royal Order of Scotland

For unknown reasons, the Royal Order of Scotland faded out of existence
from 1794 onwards.50 When it was resuscitated in Edinburgh in 1839, “only
two former members were left. There was no copy of the Ritual in exis-
tence, and it was from their recollection of it that a Ritual was prepared in
1843”.51 This version is basically the ritual in use today. There are, however,
48
Waples 1947 127, 133, 135.
49
Cryer 2006 410–415.
50
Lindsay 1971 101 fff.
51
Lindsay 1971 9.
three manuscript ritual texts from before this gap. Lindsay discusses, and
gives some descriptions of, all three.
The Flather MS,52 “an Aide-Mémoire to some Ritual which was mod-
elled on The Royal Order”, is estimated by Knoop, Jones and Hamer to
have been written between 1780 and 1800, but it is supposed to be a copy
of an earlier document. “Bearing in mind that the MS. turned up at Shef-
fĳield; that it seems to have been a copy of an older original and that it is
remarkably like the Heredom Degree of the Royal Order it would seem
that the original from which the Flather MS. was copied in 1780–1800
was a North of England Ritual not older than 1725 … and not later than
1766”.53 This text is quite close to certain parts of the ritual of the Royal
Order of Scotland in use today. These parts, however, have no relation to
either Le Parfait Maçon or the Adoption Rite rituals. An exception is “the
subject of helping one another”,54 which is a constant feature of the obli-
gation in the third degree of the Adoption Rite: “I furthermore promise
to love and support my Brothers and Sisters at all occasions according to
my possibilities”.
The Deptford MS55 is today assumed to have been copied from some
older source by Bernard Bone “in 1814 or later – 1814 is the date of the
watermark of the paper – but prior to 1819. It was therefore taken from an
earlier crib of a Royal Order ceremony or from some other source which
had adopted the working. Bro[ther] George Drafffen has mentioned that
a lodge or chapter of the Royal Order of Scotland had, according to the
Order’s records, met in Deptford in 1744. It is possible, I suppose, that
ritual notes might have survived and provided the source”.56 The fĳirst two
parts of the manuscript contain two versions of rituals for the Royal Arch
degree. The third part starts with a page containing an obligation relat-
ing to admission into the “most excellent order of Geometrical Master
Masons”. The next page
has at the top a prayer relating to the expounding of a ‘Christian Lecture’.
This is followed by an opening ceremony for a Chapter, seemingly of Geo-
metrical Master Masons, but it contains a number of phrases used in Craft
52
A full transcription of which was published in Knoop, Jones & Hamer 1942. See also
Lindsay 1971 11–14. I failed to fĳind out the current location of the MS.
53
Lindsay 1971 12.
54
Lindsay 1971 12; Knoop, Jones & Hamer 1942: “… our Character of relif of one another
…” (11).
55
UGLE BE.396.SAI.
56
Dyer 1978 162.
104 chapter four
lectures of the pre-union era [i.e. before 1813, JS] as well as a number of parts
which are very similar to lectures found in the Royal Order of Scotland. This
is followed, taking up the remainder of the book, by a catechetical lecture in
nine sections, the whole of the content of which may be found in the cer-
emonies of the Royal Order of Scotland, although not in the same sequence
as they are now found in the Royal Order.57
These “nine Sections contain material in the present Sections 2 to 7, 9, 10
and 13 generally in the same form”.58 Lindsay notes that the “close rela-
tionship of the Deptford MS. and the present Ritual is established by the
listing of the Tower of Babel as one of the Seven Wonders, which is only
found in these two Rituals”,59 but we have seen that it also occurs in the
Book M. The part of the Deptford MS concerned runs thus:
Q. How many works of mans hands were called the wonders of the world?
A. 7
Q. Name them.
A. 1st the Tower of Bable, 2nd the Egyptian Pyramids[,] 3rd the temple of
Diana at Ephesus[,] 4th the Colossus of the sun at Rhodes, 5th the mousoleum
or tomb of Mausolus[,] king of Cario, 6th the stature of Jupiter Olimpus on
mount Olimpus[,] 7th the Pharos or light house at Alexandria in Egypt.60
Of course, the Tower of Babel is one of the principal symbols in the Adop-
tion Rite. The Deptford MS contains still some further elements which are
quite recognisable equivalents from texts in either Le Parfait Maçon, or
the rituals of the Adoption Rite, or both. Some examples:
Q. How many hold a lodge
A. 5
Q. Why 5
…
A. in allusion to the 5 natural senses which every rational man is endowed
with.
Q. Name them.
A. 1st hearing 2nd seeing 3rd feeling 4th smelling 5th tasting (Deptford MS,
part 3, section 2)
Q. What was the 1st piece of building under Divine direction?

A. The ark built by Noah.
57
Dyer 1978 158.
58
Lindsay 1971 18.
59
Lindsay 1971 16/17.
60
Deptford MS (UGLE BE 396 SAI), part 3, section 3. The texts of the manuscript as I
give them are no literal transcriptions (which would be impossible, because the manu-
script is written in something which holds the middle between normal text, shorthand,
and coded cypher), but my interpretation of what is intended.
Q. To what intent was that erected?

A. For the preservation of the Elect from the Deluge.
Q. How many Persons were saved therein.
A. 8 viz. 4 men and 4 women.
Q. Name the men.
A. Noah Japhet Shem and Ham all masons true.
…
Q. How many things do masons chiefly commemorate?
A. 3
Q. Name them.
A. the creation of the world, Noah’s flood and the redemption of mankind.
Q. To what end do they commemorate these things?
A. To the glory of God. (section 3)
Q. How came mount Moriah to be holy?

A. By consecration.
Q. How did it become consecrated?
A. By 3 offferings offfered thereon.
Q. Name them.
A. 1st Abraham offfering for his son Isaac agreeable to the divine mandate,
2nd king David prayers and offferings to appease the wrath of God in that
tremendous visitation of the pestelence, and 3rd by king Solomon, offfering
at the dedication of the Holy temple. (section 4)
Q. What does the broached thurnel represent?

A. The grace of God penetrating our hard and stony heart. (section 4)
In 1789 a copy of the offfĳicial ritual of the Royal Order of Scotland “was sent
from Edinburgh for translation into French by Jean Matheus … at Rouen,
who had been appointed by Edinburgh as the Order’s Provincial Grand
Master of France in 1786”.61 Regrettably, the English text sent to Matheus
seems to be lost, but its French translation still exists in the Morison
Library which resides since 1850 in Edinburgh.62 According to Lindsay, the
diffferences between it and the ritual of 1843, still substantially unaltered
in use today, are negligible.63 Nevertheless, whatever its diffferences with
the ritual with which William Mitchell and Jonas Kluck were initiated in
London in 1750, it must have developed from that source. Therefore, if we
fĳind similar, or even identical, features in this ritual on the one hand and
the rituals in Le Parfait Maçon and the Adoption Rite on the other, then
61
Lindsay 1971 8.
62
Morison M1.
63
My copy of this ritual is just called “The Royal Order of Scotland”. It has neither
author, nor year of publication, but probably dates from the 1960s. It was “Privately printed
by Poultney Phoenix Press Ltd., Dudley”.
106 chapter four
we may well assume these to have been part of a common source for all
of them.
Royal Order of Scotland Le Parfait Maçon / Adoption Rite
[Q] ... how many constitute a Chapter Q. What is a regular Lodge?

of the Royal Order of H.R.M. of A. It is a Lodge composed of nine ...
K.L.W.N.G.? (Ado1744b A5; Carr (ed.) 1971 178)
[A] Nine.
(Section II, Q. 1)
[Q] ... what was the fĳirst building under Le Parfait Maçon has questions
divine direction? concerning the Ark, but not these.
[A] Noah’s ark. Similar questions, however, are found
[Q] To what intent was it built? in the Adoption rituals, e.g.:
[A] To preserve the elect from the [Ado1767 A31] Q. Who is the Grand
deluge. Master Mason of [the] Adoption?
[Q] How many persons were there A. Noah, pilot of the Ark which he had
preserved? constructed by the order of God.
[A] Eight; four men and four women. [Ado1753 M20] Q. Why did he construct
[Q] Name the men. it?
[A] Noah, Japhet, Shem and Ham, all A. In order to save himself and his
masons true. family from the universal flood.
(Section IV, Q. 1–4) The Adoption Rite rituals have still
[Q] What things ought Freemasons much more about Noah’s Ark.
chiefly to commemorate?
[A] Three great events – The Creation
of the World, Noah’s Flood and the
Redemption of Man.
(Section IV, Q. 12)
[Q] How many pieces of work by men’s The Tower of Babel is a central subject
hands were called Wonders of the in both Le Parfait Maçon and in the
World? Adoption Rite rituals, but is not
[A] Seven. referred to as one of the “Wonders of
[Q] Name them. the World”. See, however, the remark
[A] The Tower of Babel, ... under the discussion of the Deptford
(Section IV, Q. 5–6) MS. above.
[Q] How many persons were said to The Tabernacle is one of the two
have been named before they were central themes of the third degree in Le
born? Parfait Maçon. In that context, Bezaleel
[A] Three. is, of course, also mentioned.
[Q] Who were they? Likewise, its fourth degree is about the
[A] Bezaleel, Maher-shallal-hashbaz rebuilding of the Temple of Jerusalem
and King Cyrus the Great. under Zerubabel, and in that context,
(cont.)
[Q] What were they? obviously, the role of Cyrus is
[A] Bezaleel was the inspired workman mentioned.
of the Holy Tabernacle (where the Since the Adoption Rite corresponds
Divine Schekinah resided and the ark only to the fĳirst two degrees of Le
of the Covenant was deposited) which Parfait Maçon, these themes and
afterwards became the model of King persons are not mentioned there.
Solomon’s Temple, and conforms to a
pattern delivered on Mount Horeb by
God to Moses, who afterwards became
Grand Master of the Lodge of Israel:
the second, the son of a Prophetess,
as we read in the Prophecies of Isaiah,
ch. viii.; and the third, Cyrus the Great,
was founder of the Persian Monarchy,
conqueror of Asia and restorer of the
Holy Temple.
(Section IV, Q. 7–9)
[Q] How did Mount Moriah become The concept of three great offferings
consecrated or called holy? is mentioned in many Adoption Rite
[A] On account of three great offferings rituals in the obligation of the third
made thereon: 1st. Abraham, at the degree, e.g.:
command of God, offfering up his son “I promise and swear on this altar,
Isaac; 2nd. ... respectable through the sacrifĳice[s] of
(Section V, Q. 2) Noah, Abraham and Jacob ...”.64
The sacrifĳice of Isaac by Abraham is
depicted on the Tracing Board of the
same third degree, and elaborated upon
in the corresponding catechisms.
The Star and circling G declare About the Star of Bethlehem and the
The Schekinah, wherever it appear, Magi, see above in the section on
Whether on Sinai, Salem, or the place Book M.
Where th’Eastern Magi saw the
blessed face
Of the Redeemer, ...
(Section IX, part of Answer 1)
[Q] Whom did you meet in this Middle
Chamber?
[A] Three wise men.
64
Ado1761b 15.
108 chapter four
(cont.)
[Q] How did they dispose of you?
[A] They led me to the Cabinet of
Wisdom.
[Q] How were you conducted?
[A] By a Blazing Star appearing in
the East.
[Q] What is meant by the Cabinet of
Wisdom?
[A] An ox’s stall.
[Q] Whom did you meet with in the
same Cabinet of Wisdom?
[A] A most glorious Brother, his most
Holy Spouse and the ever-blessed Word.
[Q] Name them?
[A] ...
(Section XIII, Q. 14–19)
Now that the eye of Reason’s opened Compare with:

wide, ... [Ado1761b M26] Q. How was the Ark
(Section IX, part of Question 2) illuminated?
A. Through a single window in the roof,
[so] also all the actions of the Masons
must be illuminated by Reason.
The same text is found in many
Adoption Rite rituals.
It is probably noteworthy in itself that the quotes in this table are all from
the Sections 2 to 7, 9, 10 and 13 (actually 2, 4, 5, 9 and 13) which, according
to Lindsay, are (though in a diffferent order) also found in the Deptford
MS. And indeed, all of these texts quoted here from the ritual of the Royal
Order of Scotland are also to be found, virtually verbatim, in the Deptford
MS,65 which probably represents an independent English development
of the same tradition, thus supporting the assumption that these quoted
texts were also present in the early 18th century ritual from which they
both derived.
But apart from these texts, it is above all one attribute, shared by
the Adoption Rite and the Royal Order of Scotland, which I fĳind striking: the
Garter of the Order. I know of only three Garter-Orders: these two and the
‘Order of the Garter’. The text on the garter of the last one is in French:
65
Compare the preceding two tables.
“Honni soit qui mal y pense” (shame on him who thinks evil of it) and its
colour is ‘garter blue’. The Garter of the Order in the Adoption Rite is also
blue, and the text on it is, also in French: ‘Silence et Vertu’ (silence and
virtue). The Garter of the Royal Order of Scotland is – of course – green,
and has, in Latin, the text ‘Silentio et Virtute’ (i.e. silence and virtue). Of
course one could argue that, since Mitchell knew the Adoption Rite with
its garter from the ‘Loge de Juste’, he could have introduced it into the
Royal Order of Scotland. However, that would not explain why this typi-
cally British phenomenon was used in the Adoption Rite in France in the
fĳirst place. In that context it may be noteworthy that the Order of the Gar-
ter seems to have been a point of reference in early English Freemasonry:
one of the gentleman masons from the 17th century known to us by name,
Elias Ashmole, wrote a book on the history of the Order of the Garter;
Samuel Prichard wrote in his famous, and many times reprinted, early
ritual book Masonry Dissected of 1730 that the masonic “Badge of Honour
… is more ancient and more honorable than is the Star and Garter”,66 a
phrase which has been retained in the English mainstream masonic ritu-
als until the present day; it is generally assumed that “the English Grand
Lodge, in choosing the colours of its clothing, was guided mainly by the
colours associated with the Noble Orders of the Garter and the Bath”;67
and at the end of the 1720s, the Premier Grand Lodge changed the colour
of the regalia of Grand Offfĳicers from the light (‘Cambridge’) to the dark
(‘Oxford’) blue, following the change which the Order of the Garter had
made in 1714 in order “to distinguish the colour of the Order from that
which the Stuarts in banishment on the Continent had conferred on their
adherents”.68 It seems therefore not improbable at all that some form of
English Freemasonry, such as that of the Harodim tradition, would also
have adopted a garter itself.
Looking back at the material presented in this section, one should rea-
lise that the fact that diffferent texts quote a same passage from the Bible
does not make them necessarily related. However, masonic texts not only
usually quote from a restricted set of Biblical texts, they also very often
add certain details, which are not to be found in the Bible. And these
details are often specifĳic for the masonic tradition in general, or even for
a particular tradition within Freemasonry. A well known example is the
66
67
Jones 1956 470.
68
Jones 1956 470.
110 chapter four
Hiramic legend, which not only tells the story of the building of the Temple
of Solomon – usually reasonably correctly following the Biblical versions
of that story – but also adds to it the story that Hiram Abifff was the Master
Builder in charge of building that temple, and how he was murdered by
three of the men working under him. By handing down to its members
such extra-Biblical ‘knowledge’ about Biblical events, Freemasonry posi-
tions itself within a long tradition of western esoteric movements, which
maintain that certain important Biblical teachers wrote down only part of
their knowledge, but transferred further knowledge orally to their selected
pupils. Examples include Moses – whose oral teachings are supposed to
form the basis of the Kabbala – and St. John the Apostle – the Beloved
Apostle of Jesus, who is supposed to have learned things from Jesus which
were not told to anyone else. Though Freemasonry does not claim any
particular Biblical person to be at the basis of its extra-Biblical knowl-
edge, nor that this knowledge would have any other than a purely legend-
ary character, it most certainly has built its rituals on such ‘knowledge’,
which is also often transferred during the performance of these rituals. It
is that kind of knowledge which we fĳind in the texts quoted in this section,
knowledge which in this case is not only specifĳic for Freemasonry as such,
but seems indeed restricted to a particular tradition within Freemasonry,
namely that which is usually referred to as ‘Harodim’.
Not all of the parallels documented so far in this section are maybe
equally convincing, but taken all together, they don’t leave me much
doubt that all of the sources compared here are related, i.e. that they all
are part of that same, ‘Harodim’, tradition. If that is so, then it is no longer
surprising that Mitchell could go to the London Harodim body to fetch
papers which would allow him and his friends to open an Adoption lodge
in The Hague, and use the same papers to later create the Royal Order of
Scotland.
It is clear then as well, that Le Parfait Maçon is part of that same tradi-
tion. And in that context it may be relevant that even today, the fĳirst thing
mentioned in the Constitutions and Laws of the Royal Order of Scotland is:
“1. The King of Scotland is hereditary and perpetual Grand Master of the
Royal Order”.69 As a result, the person actually performing the duties of
the Grand Master is called the Deputy Grand Master and Governor. In the
previous chapter, I noted that Le Parfait Maçon mentions “the supreme
69
Constitutions and Laws of the Royal Order of Scotland, Edinburgh 1920, 4th ed.
1956, 5.
head of Masonry”, who is also referred to there as “that prince” and “its
illustrious grand master”.70 And I asked: “is our author referring here to the
French Grand Master? His text does not make that specifĳication. If not,
whom is he referring to then?” A possible option now seems to be that the
person referred to there was the King of Scotland, which, in its Jacobite
context could only be the Young Pretender.
Finally, I also mentioned there that the “Conclusion” of Le Parfait Maçon,
“complains about the abuses into which the lodges in France have fallen
and suggests that, in order to ‘restore the royal art in France to its former
lustre & repute’, the number of lodges there should be reduced and the
Candidates better selected”. This may now well be understood as a protest
by the earliest – Jacobite and probably Harodim – lodges in Paris which
were, in the 1730s, surpassed in number and membership by the Hanover-
ian, ‘Modern’, lodges with their new trigradal brand of Freemasonry.
Harodim and Jacobites: The ‘Ordre Sublime des Chevaliers Elus’

It is well-known that, although it is not quite clear why, the geographical
areas where a Harodim-type of Freemasonry was flourishing, were also
those where Jacobitism was strong, and vice versa:
It is a fact that … H.R.D.M. meetings … were invariably held in those areas
where Jacobite activities also occurred. This may be nothing more than a
mere co-incidence but it is a pattern which is repeated not only in the North
of England but in London and in Paris too.71
In 1688, James II fled to France and established – under the protection
of Louis XIV – his court in exile in Saint-Germain-en-Laye, slightly west
of Paris, which would stay there about 60 years. He died in 1701, but his
role was taken over by his son James III, the ‘Great Pretender’, and later
by his grandson Charles Edward, the ‘Young Pretender’, better known as
‘Bonny Prince Charlie’. The number of Scottish people at this court was
large. And when we take into consideration how many Scots were already
Freemasons at this time, then – in the absence of any proof of either
option – it seems much more likely that there were masonic lodges at
this court, than that there were not. The fĳirst lodge in France of which we
have documented evidence, usually claimed to have been called ‘Saint-
Thomas’ (referring to Thomas Beckett), was founded only 12/6/1726 by
70
Ado1744b 106–108; Carr (ed.) 1971 200.
71
Stewart 1996 52.
112 chapter four
Charles Radclyfffe, Earl of Derwentwater in Paris, and we know that this

lodge was Jacobite. The second Parisian lodge, ‘Saint-Thomas au Louis
d’Argent’, founded 7/5/1729, was at its start Jacobite as well. On 15/12/1729
two more lodges were founded in Paris: ‘Saint-Pierre et Saint-Paul’, which
was again Jacobite, and ‘Les Arts Sainte-Marguerite’, which was the fĳirst
Hanoverian one. From 3/4/1732 onwards ‘Saint-Thomas au Louis d’Argent’
changed allegiance and became Hanoverian. Also the fĳirst Grand Mas-
ters of the French lodges: Philippe, Duke of Wharton, James Hector Mac
Leane, 5th Baronet of Duart (Scotland), and Charles Radclyfffe, Earl of
Derwentwater, were all three British Jacobites. The fĳirst Hanoverian (and
French) Grand Master in France was Louis de Pardaillan de Gondrin,
Duke of Antin (1738–1743). In summary, Freemasonry in France was at
fĳirst Jacobite and became only – slowly and partially – Hanoverian in the
course of the 1730s.72
But this does not mean that all Jacobites had disappeared at that time.
The battle in which the Jacobites were fĳinally defeated took place only
in 1745, and even after that they did not disappear altogether. And the
same holds for Jacobite Freemasonry. One particular ritual of a defĳinitely
Jacobite masonic Order is of special interest for our current subject. It
concerns that of the Ordre Sublime des Chevaliers Elus of 1750.73 As far as I
know, nobody has as yet associated this with the Harodim, and so it can-
not be used to support my Harodim claim for the Adoption Rite. However,
if we accept a Harodim background for the Adoption Rite, then we may
interpret similarities between the two to support the idea that in this case
too Jacobite Freemasonry is of the Harodim type.
Given its acknowledged Jacobite provenance, it is not really surpris-
ing to fĳind that the ritual of the Ordre Sublime des Chevaliers Elus con-
tains such expressions as “the mysterious ladder”,74 or even “one should
above all pay attention to explaining the rungs of the mysterious ladder
correctly”.75 After all, although Jacob’s Ladder may not have been an exclu-
sive Jacobite symbol, it must have had a special attraction to them. How-
ever, to fĳind the following fragment of catechism with its close parallel in
the Adoption Rite seems more than coincidence to me (my emphasis):
72
See e.g. Chevalier 1974/1975 Vol. I; Lefebvre-Filleau 2000; Snoek 2001.
73
Kervella & Lestienne 1997 256–266.
74
“L’échelle misterieuse” (f. 3).
75
“il faut surtout avoir attention a bien expliquer les echellons de l’échelle misterieuse”
(f. 5).
Ordre Sublime des Chevaliers Elus (1750) Adoption Rite (Ado1753 & Ado1761b)
D. To what work do you dedicate [Ado1753 M41] D. How should masons

yourself? apply these events to their lives?
R. By trusting the promises of God
and hoping in them alone, by not
giving birth to vain plans for wealth
and glory, by only building on plans
R. I strive to raise a superstructure given by Wisdom and by raising their
(‘édifĳice’) within myself worthy of my superstructures (‘edifĳices’) on the
Brethren. Virtues. (Ado1753 20r/v)
The ladder traces the path to
happiness by the union of the two
most important virtues: the love
of God and of one’s neighbour,
represented by the two risers of
this ladder whose diffferent rungs
represent the other moral virtues
which are derived from the fĳirst two.
(Ado1753 7r/7v)
[Ado1753 M3] D. Are you a Master?
R. I know how to climb the ladder.
[Ado1761 A9] D. What does this
D. What benefĳit have you gained? (Jacob’s) ladder represent?
R. I know the symbolism of the ladder R. It is completely symbolic (‘Elle estt
(‘l’echelle mystérieuse’). toutte mysterieuse’).
D. Of what is it comprised?
R. Two risers and seven rungs.
D. What is the meaning of the two risers? The two risers represent
R. oheb Eloah meaning love of God, the love of God
oheb Kerabah, meaning love for one’s and for one’s neighbour
neighbour.
D. What is the meaning of the rungs? and the fĳive rungs represent the
R. The virtues that I must profess. virtues which are derived from a
D. What is the fĳirst one? pure soul.
R. tsedah kad76 the practise of works of [Ado1753 M4] D. How will you climb
mercy. the fĳirst rung?
D. What is the second?
R. Kurlaban, innocence (‘candeur’). R. By innocence (‘candeur’), the virtue
of a pure soul prepared to have a good
impression of masons and masonry.
[Ado1753 M5] D. How will you climb
D. What is the 3rd? the second?
76
Should probably be “Tsedakah” (= righteousness) (personal communication Klaus
Bettag, e-mail of 31/12/2009).
114 chapter four
(cont.)
R. Mothek, gentleness of character. R. By the gentleness I will show
towards all men but especially my
brothers and Sisters.
[Ado1753 M6] D. How will you reach
D. What is the fourth? the 3rd
R. Emmunah, love of the truth. R. By the truth, the beloved daughter
D. What is the fĳifth? of heaven, one of the rays of the Sun
R. hamal pyhiah, advancement in the of the universe, God.
practise of good works. [Ado1753 M7] D. How will you arrive
D. What is the sixth? at the 4th?
R. Sabal, patience in adversity. R. By temperance which will teach me
to limit my passions and flee from all
uncontrolled excess.
[Ado1753 M8] D. will you climb the
fĳifth?
D. What is the seventh? R. I hope to climb by practising
R. Choemal, Binah, tabunah,77 prudence discretion and Silence concerning the
so as to keep the secret. secrets of masons and everything that
shall be entrusted to me by the seal of
masonry.
[Ado1753 M9] D. What is the last
rung?
R. Charity which is split into love of
God and of one’s neighbour.
(Ado1753 14v–15v)
It is hardly surprising then anymore to fĳind that the leader of the initiation in
the ritual of the Ordre Sublime des Chevaliers Elus is systematically referred
to as ‘D.G.M.’, i.e. ‘Député Grand Maître’ or ‘Deputy Grand Master’.
John Milton’s Paradise Lost (1667)

Since John Milton (1608–1674) was a staunch Protestant and a republican,
strongly opposing the Restoration of Charles II in May 1660, it seems at
fĳirst unlikely that his famous work Paradise Lost could have influenced
the Harodim masonic tradition.78 After all, we have just seen that the lat-
ter was statistically strongly associated with the Jacobites, who supported
precisely the Catholic Stuart Pretender to the English throne. However,
history knows of more than one case where a powerful institution usurped
77
Should probably be “Chokhmah, Binah, Tebunah” (= Wisdom, Insight, Understand-
ing) (idem).
78
Or have been influenced by the latter, depending on how old that is.
the symbolism of one of its opponents and used it for its own purposes.79
And there are remarkable similarities between Paradise Lost on the one
hand, and the Harodim ritual tradition, especially as reflected in Le Parfait
Maçon, on the other.
In the fĳirst place, Paradise Lost deals mainly and primarily with the
story of the Fall, not exactly a popular theme. However, in the last books
of the poem (books 11 and 12 in the second edition), Michael fĳirst shows
to Adam in a vision the fĳirst part of the history of mankind, and then
tells him the second part, thus giving a summary of the whole Bible. In
this summary most Biblical stories are either skipped over, or otherwise
reduced to a few lines only. The story about the Temple of Solomon, for
example, takes only two lines (book 12, lines 333–334). But two stories are
told at length: that of Noah (book 11, lines 808–901), and that of the Tower
of Babel (book 12, lines 24–96). In the previous chapter we have seen, that
these three themes are precisely those dominating the fĳirst two degrees in
Le Parfait Maçon: the story of the Fall in the fĳirst degree, and the stories of
Noah and of the Tower of Babel in the second. Apart from that, there are
more than a few text fragments in Paradise Lost which remarkably pre-
fĳigure texts in Le Parfait Maçon and the rituals from the Adoption Rite:
Paradise Lost (1667) LPM (1744) and Adoption Rituals

… on his right / The radiant image of his At the end of her initiation, the
glory sat, / His only Son; … Candidate (Eve) sits on the right of the
(3, 62–64) Master of the lodge (God), i.e. at the
place of Christ:
“… he [= the Candidate] is placed to the
right [of the Master]” (Ado1744b 67).
… soften stony hearts … (3, 189) “The great art of the masons is to
transsform men and render the hardest
and most cruel of hearts gentle,
humane and obliging”. (Ado1761b and
many others)
… The builders next of Babel on the An other mention of Babel in Milton’s

plain / Of Sennaär, and still with vain text. The plain of Sennaar is mentioned
design / New Babels, … (3, 466–468) in Gen. 11:1 and in Ado1767a and
Ado1767b.
79
E.g. the French kings, who, in the 17th and 18th century usurped the Astrea-symbolism,
thus turning it useless for their opponents. See Yates 1975.
116 chapter four
(cont.)
… The stairs were such as whereon Milton’s mention of Jacob’s ladder.
Jacob saw / Angels ascending and
descending, bands / Of guardians
bright, when he from Esau fled / To
Padan-Aram in the fĳield of Luz, /
Dreaming by night under the open
sky, / And waking cried, “This is the gate
of Heav’n”. / Each stair mysteriously
was meant, nor stood / There always,
but drawn up to Heav’n sometimes /
Viewless … (3, 510–518)
… our fĳirst parents … (4, 6) “… The fall of our fĳirst father” (Ado1744b
40).
[Ado1770 M61] D. What does the
T[errible] B[rother] or [Brother]
Exterminator represent in the
Apprenticeship?
R. The Angel who drove our fĳirst fathers
out of the earthly Paradise after their
fall.
[My emphasis, JS. The expression is
found in many Adoption Rite rituals.]
… And all amid them stood the Tree The central emblem of the second
of Life, / High eminent, blooming degree, e.g.
ambrosial fruit / Of vegetable gold; “In an open space which is in the
and next to life / Our death the Tree of middle of the room and which
Knowledge grew fast by, / Knowledge separates the two columns of the
of good bought dear by knowing ill. / brothers, a large carpet is laid out
Southward through Eden went a river forming an oblong on which is depicted
large, … (4, 218–223) a garden representing the Earthly
Paradise, with the Tree of Knowledge
of good and evil, around which are
placed the fĳigures of Adam, Eve and the
Serpent” (Ado1744b 42/43).
[Ado1770 C8] D. How did you attain the
degree of lady Companion?
R. With the aid of the tree in the Middle.
[Ado1770 C9] D. Where was this tree
planted?
R. In a garden watered by a river.
[Ado1770 C10] D. How do you call this
garden?
R. The Garden of Eden which God gave
(cont.)
to Adam and Eve.
[Ado1770 C11] D. Why were they driven
out of it?
R. Through their disobedience.
[Ado1770 C12] D. How do you call the
tree in the middle?
R. The tree of the knowledge of good
and evil.
[Satan to Gabriel] … thee … who This mirrors the basic argument of the
know’st only good, / But evil has not second degree, that he who does not
tried … (4, 895–896) know both good and evil is basically
only naive, not virtuous.
… as by work / Divine the sov’reign One of the two places where Milton
Architect [= God] had framed. (5, calls God the (Great) Architect (of the
255–256) Universe). This expression goes, via
Calvin’s “Commentary on Psalm 19”,
ultimately back to Plato’s Timaeus,
where God is called ‘Architect’ twice
(Ch. 5 28c & Ch. 30 68e).
… To whom the angel: “Therefore what Compare: “… Yet, on a Day of

he gives / (Whose praise be ever sung) Anger [follows] the day of mercy,
to man in part / Spiritual, may of purest because of the favour we show him
Spirits be found / No ingrateful food: …” by instructing him in the abode of
(5, 404–407) sanctity represented by the assembly
of brothers and sisters in a second
Earthly Paradise and admitting him to
our Table and food, which is the tree of
Life of good and evil.” (Ado1770, 15 and
many other Adoption rituals).
… and in his hand / He took the golden The creation of the Universe by
compasses, prepared / In God’s eternal God, described according to the
store, to circumscribe / This universe, iconography, well known since the
and all created things: / One foot he Middle Ages, and fundamental to
centered, and the other turned / Round Freemasonry.
through the vast profundity obscure, /
And said, ‘Thus far extend, thus far thy
bounds, / This be thy just circumference
O world’. / Thus God the heav’n created,
thus the earth, / … (7, 224–232)
118 chapter four
(cont.)
… the great Architect [= God] … (8, 72) One of the two places where Milton
calls God the Great Architect (of the
Universe).
… Solicit not thy thoughts with matters “… a good Lady Mason should not
hid, / Leave them to God above, … (8, curiously research after the secrets of
167–168) Masonry which one has not yet been
able to reveal to her” (Ado1775c M54
and many other Adoption rituals).
… hail to thee, / Eve rightly called, mother Milton’s exaltation of Eve, comparable
of all mankind, / Mother of all things to her being made equivalent with
living, since by thee / Man is to live, and Christ in the Adoption rituals.
all things live for man. (11, 158–161)
… if thou well observe / The rule of not The virtues represented by the rungs of
too much, by temperance taught … (11, Jacob’s Ladder in the Adoption rituals
530–531) are usually: Innocence, Gentleness,
Truth, Temperance and Discretion. (My
emphasis, JS).
… Justice and temperance, truth and Again: Innocence, Gentleness, Truth,

faith … (11, 807) Temperance and Discretion. (My
emphasis, JS).
… And from rebellion shall derive his [Ado1770 M38] D. Who created this
name [Nimrod] … (12, 36) presumptuous object?
R. The Rebel Nimrod the tyrant of
the earth. (And many other Adoption
rituals.)
… And get themselves a name, … (12, [1770 M39] D. What was his intention?
45) R. To make himself a vain name and
become the equal of God. (Idem.)
… thus was the building left / [Ado1753 M40] D. What became of this
Ridiculous, and the work [i.e. the Tower ridiculous edifĳice?
of Babel] Confusion named. … (12, [Ado1753 C8] D. What is the
61–62) signifĳication of the word of the
Companion [Belba]?
R. Peace and harmony re-estabished
among the brethren by the overthrow
of the tower of Confusion.
(And many other Adoption rituals.)
(cont.)
… true liberty / Is lost, which always D. What is the guide of your soul?
with right reason dwells / Twinned, and R. Reason. (Ado1744b 69).
from her hath no dividual being: / Reason [Ado1770 M29] D. How was the Ark lit?
in man obscured, or not obeyed, / R. By a single window, one cubit heigh,
Immediately inordinate desires / And placed in the roof. [Which means that]
upstart passions catch the government / all the actions of lady masons must be
From reason, and to servitude reduce / enlightened by reason.
Man till than free. … (12, 83–90) (And many other Adoption rituals.)
… virtue, which is reason, … (12, 98) Idem.
… his angel, who shall go / Before them Here Milton intentionally combines
in a cloud, and pillar of fĳire, / By day a the images of the flaming sword of the
cloud, by night a pillar of fĳire, / To guide exterminating angel who expels Adam
them in their journey, … (12, 201–204) and Eve from Paradise, with that of the
pillar of fĳire and cloud which guided
the children of Israel through the desert
to the Promised Land. The fĳirst occurs
explicitly in the Adoption rituals, e.g.:
“… under le canopy in the East, above
the Grand Master, on a step is an
Exterminating Angel represented by
a brother or sister (if only Sisters are
present) holding a drawn sword in the
right hand.” (Ado1770, 2).
The Pillar is in Freemasonry usually
represented by the so called ‘Blazing
Star’, to which corresponds in some
Adoption rituals:
“… Above the grand Master is
positioned a lighted Star representing
the Star of Life.” (Ado1770, 11).
… over the tent [= tabernacle] a Idem.

cloud / Shall rest by day, a fĳiery gleam
by night, … (12, 256–257)
… at his [= the Messiah’s] birth a star / This Star is the same Pillar of fĳire: Exod.
Unseen before in heav’n proclaims him 13:21–22 ==> Isaiah 4:5–6 ==> Matt. 2:1–12.
come, / And guides the eastern sages, … The ‘Mages’ are explicitly mentioned in
(12, 360–362) Ado1772, Ado1779b, Ado1784, Ado1786a,
Ado1802, Ado1807, Ado1807a and
Ado1808. The ‘Mages from the East’
corrupted into the ‘Sages de Grèce’ =
‘Sages from Greece’ in Ado1774a and
Ado1775b. Bethlehem explicitly in
Ado1772, Ado1779b, and Ado1802.
120 chapter four
(cont.)
… Greatly instructed I shall hence Milton’s confĳirmation of the ‘folly’ to be
depart, / Greatly in peace of thought, curious about knowledge which one is
and have my fĳill / Of knowledge, what not allowed to have, also condemned
this vessel can contain; / Beyond which by the Adoption rituals.
was my folly to aspire. (12, 557–560)
… virtue, patience, temperance, … [Ado1770 M12] D. What is the last rung?

love, / By name to come called charity, R. Charity, which is split into love of
… (12, 583–584) God and of one’s neighbour.
… Let her with thee partake what This could be read as a clear statement
thou hast heard, / Chiefly what may by Milton that men should not keep
concern her faith to know, / The great knowledge revealed to them, hidden
deliverance by her seed to come / (For from women.
by the Woman’s Seed) on all mankind.
(12, 598–601)
… High in front advanced, / The Here Milton again combines the sword
brandished sword of God before them of the exterminating angel with the
blazed / Fierce as a comet; … (12, comet, i.e. the ‘Blazing Star’, the ‘Star of
632–634) Bethlehem’.
The fact that Milton’s Paradise Lost contains so many features which par-
allel equivalent ones in the rituals of the Adoption Rite may well be sig-
nifĳicant. Milton was a famous author and Paradise Lost a famous book.
There is therefore good reason to assume that the similarities are no pure
coincidence. At the very least, they demonstrate that the Harodim tradi-
tion and the Adoption Rite derived from it were in the early 18th century
fĳirmly in line with the British literary culture of that time.
Conclusions
The comparison of the texts presented in this chapter has shown that
they all belong to one and the same ritual tradition, namely that usually
referred to as the Harodim one. This tradition is characterised by Rites
(Systems) with a small number of degrees, while these degrees, or at least
some of them, each span a wide range of diffferent themes. Also their ritu-
als are highly catechetical and little ritualised. It was this tradition which
was practised not only in London and the North of England, but also by
the Jacobite Freemasons in France in the fĳirst half of the 18th century. Once
the new, much more dramatic, three-degree Rite of the Hanoverian ‘Pre-
mier Grand Lodge’, created in 1725 and published in 1730, became popular
in France in the 1730s, the number of Freemasons who continued working
the old Harodim tradition became comparatively small. In 1744, not only
the rituals in use in the French Hanoverian lodges were published (Le
Secret and Le Catéchisme), but also those practised by the French Jacobite
Harodim lodges (Le Parfait Maçon). It was apparently this last, probably
very upper class group which in or very shortly before 1744 decided to start
initiating ladies in France.80 It is, however, quite possible that Freemasons
belonging to the Harodim tradition had been doing precisely this already
for at least half a century in York, given the evidence presented by Cryer
(see chapter 2). La Franc-Maçonne may well be correct in its claim that
in 1744 a third lady had been initiated in France. Around that time the
rituals of these now mixed Harodim lodges must have been adapted to
the new, more dramatic style of the so popular Hanoverian lodges. These
are the rituals which we will soon fĳind as those of the Adoption Rite. At
the same time they also started spawning some of the themes from its
extended catechisms as ‘French’ ‘high’ degrees, both for the ‘male’ and for
the Adoption lodges.
In the Dutch Almanach de Francs-Maçons pour l’Année 1751,81 published
in The Hague, probably at the end of 1750, we fĳind a number of songs
related to the new form of mixed Adoption Freemasonry. One is about a
newly founded Adoption lodge, ‘La Parfaite Union’, in Montpellier,82 an
other is dedicated to “Miss De Brouquére, fĳirst Grand Mistress”,83 probably
of that lodge. De Saint Etienne and Mitchell got acquainted with this form
of Freemasonry in France, possibly in this lodge in Montpellier. When
they expressed the wish to open such a lodge in The Hague, they were
80
My conclusion thus confĳirms Lenning’s claim that [Charles François Radet de] Beau-
chaine [or Beauchêne] – the same who introduced the androgynous Ordre des Fendeurs
in 1747 – introduced Adoption Freemasonry in 1744 (Lenning 1900/1901 I 5; Bertrand 1987
206; Vigni 1987 213). Regrettably, neither Lenning, nor Bertrand, nor Vigni give a source
for this claim. Could it be the note to the police by “le chevalier de Mouhy” of 23/10/1744:
“It is said that, during the absence of M. de Marville [= Feydeau de Marville, lieutenant of
police in Paris, JS], several freemasons lodges were held, and that every day women were
initiated and that in these afore-mentioned assemblies the oath to support one another
despite and against all others was renewed …” (quoted in Chevallier 1968 80)? According
to Lantoine (1925 377) and Chevallier (1968 80) this note in fact concerns the Ordre de la
Félicité, but the text of the note mentions “loges de frimaçons”.
81
GON 4.F.6–6A.
82
‘L’Etablissement de la parfaite union à Montpellier’, in idem, three unnumbered
pages.
83
“Mlle. de Brouquére, 1re. Grande maitresse”.
122 chapter four
apparently referred to the most authoritative Harodim Provincial Grand

Lodge in existence, that in London. Therefore, Mitchell went there in July
1750 and indeed succeeded in obtaining the required documents. Back
in The Hague he and his friends founded the fĳirst Adoption lodge there
in January 1751. On May 1st, it received the name under which it would
become famous: ‘La Loge de Juste’.
For the validity of the argumentation so far, it is important to know if
this lodge did work with some version of the well-known rituals of the
Adoption Rite. This is not proven by the manuscript rituals for the fĳirst
and third degree which are stored in the same box as the archives of
this lodge,84 since there is nothing in or about these which would prove
that they were indeed used by this lodge.85 They may have been,86 but
it is equally possible that between then and now someone stored them
together because of their common subject. Proof, however, that this lodge
worked with such a ritual87 are the fĳinancial records. These point out that
the lodge bought for each Candidate not only an apron and two pairs
of gloves, but also a trowel and a garter. Furthermore the lodge bought
for the execution of the rituals: six earthen pots for the spirits of wine,
the plate for the apples, a box of tin made by the scene shifter (no doubt
of the Comédie Française, and obviously for the third degree) “which is of
no use anymore”,88 the tree and lawn, the fĳigures under the tree, the hod
of ivory, the trowel for the hod, the Ark of the Mistresses and its hinges,89
the heart of the ark for the Mistresses,90 the Sun, the Star and all that
belonged to it,91 etc. At fĳirst sight we may be inclined to think that there
is at least one small diffference with the later rituals: the heart seems to
be in the Ark of Noah, rather than in the box/stone. However, the text
does not say “Ark of Noah” but “Ark of the Mistresses” (and it even has
hinges!). And the French word ‘arche’ is used for at least three diffferent
concepts found in Harodim-type rituals: not only the Ark of Noah, but
also the ‘arch’ or vault of the ‘Royal Arch’, and the Ark of the Covenant.
That last one is indeed a box, even partly a metal box (i.e. of gold). The
84
Ado1772c.
85
Contra Jacob 2006 100 & Jacob 1991 127.
86
The fact that they turn out to be almost identical with the printed rituals of 1772 does
not necessarily mean that they are ca. 20 years younger than ‘La Loge de Juste’.
87
And thus did not invent “its own rituals” (contra Jacob 1991 127).
88
“une Boette de fer Blanc fait faire par le machiniste qui ne peut plus servir”.
89
“L’arche des maitresses et sa ferrure”.
90
“Le Coeur de l’arche pour les maitresses”.
91
“Les nuages Les plaques de fer Blanc et toute La Dependances de L’Etoille”.
most important objects it contained were the two tablets of stone with
the Ten Commandments. In the New Testament these were summarised
as the two new commandments which are quoted in all adoption rituals:
Love God and love thy neighbour. In the Ark of the Mistresses there is a
heart with two words: Silence and Virtue. Could these not be seen as two
commandments as well? If, indeed, the box used in the third degree is
meant to represent the Ark of the Covenant, then it was borrowed from
the third degree of Le Parfait Maçon. All in all this list of items bought
by the lodge is indeed very much recognisable as the kind of outfĳit of
an Adoption lodge, necessary for the performance of the kind of rituals
discussed in chapter 3.
Now that we have seen what the rituals of the Adoption Rite look like,
have concluded that they belong to the Harodim tradition within Free-
masonry, a tradition which was male only, but apparently started to initi-
ate Ladies from ca. 1744 onwards in France (and, it seems, half a century
earlier in England), and that out of this the Adoption Rite developed, it is
time to turn to its further development. But before we can understand the
development of the rituals, it is necessary to put the collection of rituals
available into some sort of order and to contextualise them.
CHAPTER FIVE
THE DOCUMENTS IN CONTEXT I: THE EIGHTEENTH CENTURY
In this chapter and the next two, a summary will be given of the history of
the Adoption lodges, in order to be able, for each period, to introduce the
manuscript and published rituals which could be traced. The description
of the history of the Adoption lodges, as well as of Freemasonry in general
and even of the world outside it, is only presented here in as far as they
are necessary as context of these rituals. Literature describing the history
of Freemasonry in France,1 and of the Adoption lodges there,2 has been
produced in the last decades in signifĳicant quantity and quality, and so
it sufffĳices here to just summarise, what can be read in those works more
extensively. Because of the large number of texts of the rituals, available
from the 18th century, only a selection is described in this chapter. How-
ever, a description of all of them is provided in Appendix B.
A major concern here is the dating of the texts. This is often difffĳicult.
Not only are especially manuscript rituals notorious for their general lack
of indications of the lodge for which they were written, its geographical
location, and the date of the manuscript, but there is a much more fun-
damental problem. Basically, even if a manuscript is dated, we still don’t
know what that date means. It may indicate the date this manuscript
was written, but sometimes the date was copied from the example which
was transcribed. And then, the date of the manuscript may be (some-
times considerably) more recent than the text which was copied into it.
Examples, which illustrate this phenomenon, are such manuscripts as
Ado1805, which is no more than a copy of Ado1779, and Ado1793a, which
is very close to Ado1753. In these cases we can identify both the date of the
manuscript and that of the ritual which it contains, so that, exceptionally,
the discrepancy becomes visible. But basically, also in these cases, both
dates retain some uncertainty. Ado1779 is a published ritual, but there
exists a manuscript (Ado1779c), which is undated but very similar to the
published one, and which may in fact be older and even possibly the text
from which the published version was created. Ado1753 is undated and all
1
E.g. Chevallier 1974/1975; Combes 1998/1999.
2
E.g. Hivert-Messeca 1997; Jupeau-Réquillard 2000.
126 chapter five
that I can say with reasonable certainty about it is, that it is from before
18/1/1754. It may in fact be several years older. The date on Ado1793a is
difffĳicult to read and may also be 1795; but that may have been the date
on the manuscript, which was in fact copied even later. Etcetera. Still, in
order to reconstruct the development of these rituals, it is absolutely nec-
essary to date them as correctly as possible. Undated ones will therefore
be dated on the basis of their similarity to those which are dated. That
method is not infallible, but it is the best option there is.
1744–1760
Context
The fĳirst period in the history of the development of the rituals of the Adop-
tion Rite runs from its start until ca. 1761. The fĳirst French Grand Master
of French Freemasonry, Louis de Pardaillan de Gondrin, duc d’Antin, died
on 9 December 1743, only 36 years old, and was succeeded two days later
by Louis, Prince de Bourbon-Condé, comte de Clermont & abbé de Saint-
Germain-des-Prés (1709–1771).3 It is under his Grand-Mastership that the
fĳirst Adoption lodges seem to have emerged in France. Clermont was an
intellectual, a Roman Catholic ecclesiastical, and a military general. He
had a reputation as a libertine, and lived from ca. 1746 onwards with Miss
Leduc of the Opera. He was very popular among the Freemasons, and the
Order flourished under his reign. It was also under him that the ‘higher
degrees’ gained popularity, and he personally tried to steer this process.
The Rituals
The number of rituals of the Adoption Rite which we have from this
period is, naturally, extremely small. Apart from the fĳinancial records of
the ‘Loge de Juste’ from 1751, discussed at the end of the previous chapter,
there is one document (Ado1753) which we can allocate with certainty to
this time, whereas certain texts in Ado1753a and Ado1793a are remarkably
close to this one. There is, however, one other manuscript, which in my
view may document the very start of the initiation of women.
3
Chevallier 1974/1975 I 47 fff.
the documents in context i: the eighteenth century 127
The Possibly Earliest Manuscript

[Ado1744] Catechisme De L’adoption Pour Les franches Maconnes (BN
FM4 151) is offfĳicially dated from between 1760 and 1770, but in my view
there are some arguments to date it even earlier. The text consists almost
exclusively of the three catechisms, preceded only by a short “Discourse
by the Orator” (‘Discours de l’orateur’) and the obligation for the fĳirst
degree. Indeed, catechism-only-texts are more common in earlier manu-
scripts; generally, in later texts the descriptions of the actual ritual actions
become ever more detailed. The orthography of the text seems also rather
archaic to me. For example, the author writes ‘ceour’ instead of ‘cœur’ for
heart. I would also not be surprised if it were to show signs of having been
written by a non-native speaker, especially an Englishman or a Scot. More
important in my view are the numerous occasions where the masculine
form is not yet replaced by a feminine one:
[1744 A3] D- Pourquoy ne dittes vous pas que vous en ètés sure[ ?]
R- C’est qu’un apprentive n’est sure de Rien[.]
[1744 C1] D- Etes vous compagnon[ ?]
R- j[’]ai vû mangée La pomme[.]
[1744 C3] D- Comment áves vous été Recue compagnon[ ?]
R- Par un fruis [= fruit] et un Ligament[.]
[1744 C6] D qu[’]avez vous veû Lorsque vous [êtes] en étrée [= entrée] dans
La loge de Compagnon[ ?]
R L’image de La seduction[.]
[1744 C9] D- qui vous a faitte compagnon[ ?]
R- Les attraits de La vertu[.]
[1744 C11] D- que vous á[-]t[-]on appliqué Lorsque vous ávez étée Recüe
compagnon[ ?]
R- Le scau de La maçonnerie don[t] La truelle est Le simbole[.]
[1744 C13] D- ou aves vous étée Resue Compagnon[ ?]
R Dans un jardin de délices anRoze [arrosé] d’un fleuve;
[1744 C19] D- Pourquoy Le Compagnon ne mange[-]t[-]il pas Le pépin de
la pomme[ ?]
R- C’est que Le pepin est Le germe et La semence du fruit défffendu[.]
[1744 C22] D- Donneé moy Le signe de Compagnon[ !]
R- L’on donne Le signe[.]
[1744 M4] D- ou áves vous éteé Resue Maitre[ ?]
R au pied du sacrifĳice de Noé[.]
[1744 M12] D- que Represente Le Someil de jacob[ ?]
R- La paix et La tranquillite que tout maçons doivent observer en Loge[.]
[1744 M23] D- donneé moy Le Signe des maitres[ !]
R L[’]on donne Le signe[.]
I have emphasised the words, which are explicitly masculine, but should
have been (and in later texts always are) feminine. There are also places
128 chapter five
where ‘maçonne’, or especially ‘Maçons et maçonnes’ or ‘frères et sœurs’ is

used, but the relatively large number of occasions where only the mascu-
line form is used is telling. As opposed to all other texts which I found, no
female form of ‘Compagnon’ (such as ‘Compagnonne’) is used at all, and
even if we would accept the form ‘Compagnon’ as intended to be femi-
nine here, then still ‘Le Compagnon’ (in question C19) remains explicitly
masculine. Apparently, then, this text, although undoubtedly related to
the initiation of Ladies, still shows its previous use for male Candidates
very clearly.
But what I fĳind most remarkable of all is in fact the text of the discourse.
There are only two other versions (Ado1774e = Ado1774f = Ado1774g =
Ado1780c = Ado1780d = Ado1802 and Ado1776a), which contain a dis-
course that I recognised as possibly related to this one. However, if they
are, then still both are clearly modifĳied versions. I give here all three:
The Orator’s speech
Madame[,] guided and led by Virtue, there you are, fĳinally arrived at the
Temple of discretion[.] Having recently stepped out of the darkest shadows
of the ignorant uninitiated you are going to rejoice in the bright-shining
light of our sublime mystery[.] It is to truly noble souls (beneath this word
is written: Persons) alone that we disclose our respectable secrets, and the
right to fraternity among us[.] For a Heart which you are about to present
to us assures you of an infĳinite number of them[.] In fact there is no brother
nor sister mason to whose generous and tender friendship you will not have
the constant and unreserved right[.] Each will encourage you to never lose
sight of the duty we owe to God[,] the Great Architect of the Universe, to
Religion[,] to the King our sovereign monarch[,] to Charity towards your
sisters and brothers and to yourself. As Virtue is the motive which governs
our actions and the feelings of our hearts do not hesitate to pronounce in
all seriousness the obligation which our very H Worshipful Master is about
to have you repeat after him[.]4
And now, fĳinally, my dear sister [you have] arrived at the gates to the Temple
of Truth. The Ridiculous prejudices, the unworthy errors which drove you
away from the truth when you were still uninitiated and began to fade from
your sight as you took your fĳirst steps along the path of Virtue no longer
present obstacles in the way of your Happiness. It is in the bosom of Virtue
that we fĳind the joy of that contentment of which so many are envious. But
at peace in our Pleasures nothing can disturb the sweetness of the amiable
delight which reigns for ever with us. For us we take it as the guide of all
our actions and without straying from the path which leads to that happi-
4
Ado1744 56r/56v. The full French text of Ado1744 is given in Appendix C.
ness for which the Supreme Being has made us. Free from guilt we enjoy its
charms and its sweet pleasures.5
Then the Grand master speaks to her: As you are guided to our Society here
by virtues, the light of our secrets will not remain veiled for you. It are only
righteous and noble souls who reach so far and to whom we allow the right
of our sister- and brotherhood. We believe and we wish to fĳind such [quali-
ties] in that heart you now want to present to us.
And you will on the contrary fĳind neither a brother nor a sister who is mason
or female mason, who will not give you a constant and unchangeable right
through a noble and kind friendship. Each will encourage you to everything
that you owe the Supreme architect of the world, the King, your neighbour
and your self. Virtue alone is the mainspring of all our labour and work and
with such a confĳidence you are able to answer freely and without consider-
ation, if you want to give our order the obligation that our laws require.6
Of the second version, only the start is somewhat reminiscent of the fĳirst
one, whereas the third version is generally quite comparable to the fĳirst.
But it is precisely the third version which has – correctly for its purpose, I
would say – removed that word which I fĳind most striking in the fĳirst: “…
there you are, fĳinally arrived at the Temple of discretion[.] Having recently
stepped out of the darkest shadows of the ignorant uninitiated …”. Why
use the word ‘fĳinally’ (‘enfĳin’), if not to express that the Candidate had to
wait quite a long time before fĳinally being allowed to become a Mason? As
opposed to the third version, the fĳirst one does not sound to me like a dis-
course, intended to be pronounced to all Candidates in a particular lodge.
But these words would certainly have been adequate, if spoken to the fĳirst
lady initiated in 1744. Of course, I cannot prove that this was the case. On
the other hand, I could well imagine that, if it is as I believe, precisely this
document was not thrown away, but kept as a precious souvenir of a very
special event. Anyway, even if it is not as old as 1744, then still it must, for
the reasons mentioned, be one of the oldest.
The 1753 Family of Rituals

[Ado1753] Lefebvre: Maçonerie d’adoption des femmes (BN Baylot FM4 7)
is the fĳirst text written in a bound manuscript volume. It runs from
the fĳirst page now in the volume, numbered “sixiéme” (6r), until page
5
Ado1774f 22v = Ado1774e 30r = Ado1774g 55v/56r = Ado1780c 25 = Ado1780d 16/17 =
Ado1802 42/43.
6
Ado1776a 3.
130 chapter five
“Vingtetroisiéme” (23r).7 After the last page of the volume, the sheet of
paper glued to the inside of the cover bears at the top in extremely small
letters a text which the stafff members of the BN were inclined to read as
“2. xbre 1737 R.[eçu?] de m[onsieur] Chesneau le somme [de] 58tt [= Livres]”. The
parts in italics are uncertain, but the date is clear. The paper on which it is
written is the same as that in the rest of the volume. Regrettably, it has no
watermark. Nevertheless, no one seems inclined to draw the conclusion
from this text that the other texts in the volume should be from 1737 as
well. But this must be the oldest, therefore fĳirst handwriting in the vol-
ume. All the sheets are numbered ‘in words’ in the upper right corner in
a second handwriting. In a third handwriting, all the sheets have an initial
below this ‘number’. On page “Cinquantiéme et dernier”, that is preceded
by a signature: “Lefebvre”. All the initials, the signature, and the Adop-
tion ritual are in the same handwriting. In a fourth handwriting, a second
ritual (a normal ‘male’ catechism without a title) and a third one (“Cat-
echisme des Compagnons fendeurs”) have been added on pages 24r–26r
and 38r–42v respectively. In a fĳifth and last handwriting has been added
between these two, on the pages 36v and 37r, the following text:
[thirtysixth verso]
On the 18. January 1754
Upon this day Jean Bap[tis]te Le bon[,] aged / thirty-fĳive[,] native of Rouan
in Normandy / Gentleman[,] was made a Mason and swore / the requisite
oath and signed his name / [Le Bon]
On the same day
Laurens Bornier[,] aged forty-fĳive / native of Le Mans[,] Gentleman / was
made a Mason and swore / the requisite oath and signed his name [Bornier]
On the same day
Gaspard Jean Baptiste Gautier[,] native / of Bourges in Berry[,] Gentleman[,]
was / made a Mason and swore / the requisite oath [Gautier]
On 14. February 1754.
Pierre Francois Menard de Mesures[,] aged / 28. Native of Chemiray, Le Zau-
din in / Maine was made a Mason and swore / the requisite oath and signed
his name [f.p.f / Menard]
Thirty-seventh
On 14. February 1754.
Guillain Dumontes[,] native of Lyon[,] aged / twenty-fĳive[,] residing at Vier-
zon / civil servant (“commis aux ayers”)
7
The full French text of this ritual is given in Appendix D.
Since these entries from 18/1/1754 and 14/2/1754 must have been written
after the Adoption ritual (and, it seems, even after all the other text in the
volume), it seems reasonable to assume the Adoption ritual to be from
before 18/1/1754. It is for this reason that I have dared to give it the code
Ado1753. It gives a little text for the fĳirst degree, including the obligation,
a rather complete description of the second degree, no description at all
of the third, and catechisms for all three degrees (12, 11 and 58 questions
respectively). The answer to the last question, however, breaks offf in the
middle of a sentence.
For [Ado1753a] and [Ado1793a] see Appendix B.
Two Families of Rituals

As a means of fĳinding out about the relatedness of the rituals available,
the catechisms turn out to be especially valuable. In the fĳirst place, with
only one exception,8 all rituals available from before the 20th century do
have catechisms. Furthermore, they tend to be less freely modifĳied than
most other parts of the texts, and thus to carry the traces of their origins
more strongly over to the next version. In order to make comparisons, I
counted those similarities between versions,9 which some (but not too
many) versions have in common, and which separate them from the
majority. Only such similarities I regard as an indication of relatedness.10
Furthermore, I neglected those cases where the number of such similari-
ties between two versions is low. In fact, I collected the counts of at least
10 similarities between the four rituals presented in this section on the
one hand, and all texts on the other.11 This comparison showed that there
is hardly any overlap between the sets of those rituals which are strongly
related to Ado1744 (21) on the one hand, and those which are so related
8
When E. Mayer published actually two Adoption Rite rituals (Ado1814) in his Chronik
der Logen in Posen, (Berlin 1870 114–133), he included the fĳirst two degrees of the fĳirst one
and the start of the fĳirst degree of the second one, but omitted the catechisms. I could not
fĳind the manuscripts he used anymore.
9
As a version I count, as a rule, one manuscript or printed edition. However, in some
cases where rituals are virtually identical, I took one or some of them to represent a little
group. This was done for example with the printed rituals of Ado1779 and the manuscript
copies made from it, in which case I took the published version to represent all of them.
Of the six manuscript rituals of the lodge ‘La Candeur’ I included three as versions. All in
all I used ca. 70 versions for this comparison.
10
There are defĳinitely also many features which (almost) all versions have in common,
as well as characteristics which are found in only one version.
11
For those compared couples which have only two in stead of all three degrees in com-
mon (through the lack of the text for one degree in one or both of the versions) I reduced
this lower limit to 7, and for those with only one degree in common, to 4.
132 chapter five
to Ado1753, Ado1753a and Ado1793a on the other (25). Only 5 are strongly
related to both these traditions. Of the 18, which are not strongly related
to either, we shall later see that a few belong to a minor ‘third tradition’.
This means that the fĳirst two sets represent two diffferent large families of
rituals. For reasons which will become apparent later, I will call the family
to which Ado1744 belongs the Grand Orient family or tradition, and that
of which Ado1753 is characteristic the Clermont one.
The fact that the emergence of diffferent families seems to have begun
so early asks for an explanation. I assume, that – as happens so often
when someone starts something – when one lodge started initiating
women, another one thought that a good idea, but did not agree with
the way the fĳirst one had decided to do it. Therefore it created its own
version of rituals for that purpose. There may, indeed, have existed more
such almost simultaneous starts, some of which turned out successful in
the course of time, whereas others may have disappeared without leaving
a trace. Indeed, these diffferent traditions within the Adoption Rite may
even continue diffferent ones existing already within the broader Harodim
tradition. After all, the London tradition from which Mitchell received his
rituals, which became the basis for the Royal Order of Scotland, needs, for
example, not to have been absolutely identical with that in the North-East
of England from which eventually the – quite diffferent – Dalziel Lectures
emerged.
As long as copies were made from only one existing manuscript – which
must have been the predominant practice – the families remained clearly
separated, but sometimes someone will have collected several texts and
collated his version, combining the diffferent sources he had. In at least
one case (Ado1779) an author mentions explicitly to have done so. In such
cases it is also possible that rituals from diffferent families were merged. As
mentioned, some versions seem to represent such cases.
A Letter by Sister Dupont

Even though not a ritual, the letter which Sister Dupont wrote 27/8/178712
may be quoted here, since it gives a welcome addition to the limited
amount of information we have about the rituals of this early period. She
writes that she was “adopted in the ‘loge des Parfaits Elus’ in 1757”, and
12
BN FM1 136 p. 431. The letter itself is undated, but at the next page it is noted that it
was received at the date mentioned here. The letter is also quoted in Burke & Jacob 1996,
note 7.
tells that, “at the day of her adoption, one presented her a heart, which
was the unique guaranty of their friendship”. No doubt, this refers to the
heart produced by the ‘work’ in the third degree, also mentioned in the
fĳinancial documents from the ‘Loge de Juste’ of 1751.
1760–1771
Context
At the beginning of this decade, two things happened which may be
related. In the fĳirst place, a manuscript volume with rituals for all degrees
was produced for use in the Lodge of the Grand Master, the Comte de
Clermont.13 In this huge manuscript volume, eight copybooks with eight
groups of rituals are bound together, the last one of which contains the rit-
uals of the Adoption Rite. So it seems that from at least now on this lodge,
which functioned as an example for all lodges in France, initiated ladies
too. Secondly, as has been noted by several authors, it is only now that
Adoption lodges, although still few in number, were emerging in Paris.14
But this emergence presented itself in a diffferent way to what we might
expect. On July 7th, 1760, a complaint was raised in the Grande Loge des
Maîtres de Paris, dite de France that two Brethren of a lodge had opened
and held lodges of “Lady Masons” (‘dames Maçonnes’), and had held in
their presence male lodge (‘et en leur présence tenu loge d’hommes’). This
Grand Lodge decided to exclude them.15 The vast majority of Adoption
lodges in this period seem to have existed outside of Paris, partly even
outside of France. At least, some of the rituals seem to have a non-French
origin.
The Rituals
From this period I found 26 manuscript rituals, many more than from the
previous one. The fĳirst three mentioned here are from 1761 or shortly after.
One of them is the above mentioned, very influential, ritual of the Lodge
of the Grand Master, the Comte de Clermont. Then follow thirteen which
13
“La Royalle Loge du p.ce de clermont grand maitre de toutes les loges reguliers de
france”. Of course it was not “written … by the Count de Clermont”; no doubt the ritu-
als were copied from existing ones by a clerk (contra Burke 2000 note 2 and Jacob 2006
100).
14
Hivert-Messeca 1997 67, who quote Clavel 1843 112.
15
Hivert-Messeca 1997 67.
134 chapter five
are supposed to be, and sometimes clearly are, from this decade 1760–1771.
A group in itself makes up those four, which are very similar to each other,
and which were in use under the Grand Master of the Austrian Nether-
lands (today Belgium), the Marquis de Gages, from ca. 1767 onwards. They
form a quite distinct group within the ‘Clermont’-family. Finally there is
a group of seven closely related texts, probably all German, two of which
are both explicitly dated 1770 while a third one is from 1799.
The Clermont- and Other Rituals from ca. 1761

[Ado1761b] The manuscript produced for the lodge of the Comte de Cler-
mont (BN Baylot FM4 18), and the one after which I gave the Clermont
tradition its name, is often stated to be from 1763,16 but it is not clear to
me why.17 There are actually several dates in this manuscript. The 5th copy-
book mentions that its fĳirst ritual was copied from one, mentioning the
dates 4/4/1760 and 29/5/1760. The ritual for the “Chevalliers dits de l’epeé”
in the 6th copy book ends with a statement that this copy was made after
one which was made on 2/4/1749, whereas the current copy was made
on the 2nd day of the 3rd masonic month of the year 1761 (‘le 2e du 3e mois
maçonique 1761’). Thus, 1761 seems to me to be a reasonable estimation
date for the whole MS, but the 8th copybook with the rituals of the Adop-
tion Rite is undated. The manuscript contains short but full descriptions
plus catechisms (31, 10 and 58 questions respectively) of all three degrees.
It became a model for many later versions.
For [Ado1761] and [Ado1761c] see Appendix B.
Thirteen Rituals from Between 1760 and 1771

A number of manuscripts in the BN and one in the GOF are there dated as
from “1760–1770” or similar. I have given them codes of the form ‘Ado1765x’.
Several other manuscripts are closely related to those in this group and I
have therefore estimated them to be from this period as well.
[Ado1765c] Fr. Bouvet & Fr. Durence: “Maçonnerie d’adoption. Trois
premiers grades. Table. Chanson. vers” in: Recueil et collection de toutes
les instructions de la maçonnerie en tous grades à l’usage du frere Bassand
16
E.g. Hivert-Messeca 2000a 8; Jacob 2006 100.
17
Possibly this is based on the date on the title page of the rituals for the lodge of the
Belgian Grand Master, the Marquis de Gages (Ado1767), of which the Adoption Rite rituals
claim to be the “Maconnerie Des Dames ou La maconne D’adoption par Le prince De cler-
mont grand maitre des orient de france deduit en catres grades”; see below sub Ado1767.
Burke makes this error explicitly (2000 note 2).
(Suit l’adoption des soëurs, Le Chantier des fendeurs, [et] L’ordre de la feli-
cité) Reçu maçon le 15. fevrier 1761. Par les vénérables freres maitres Bouvet et
Durence. Constitués par la grande loge de Paris sous les auspices du grand
maitre le p.ce de Clermont (BN FM4 148, pp. 303–365) belongs to the Grand
Orient tradition. At the end of this volume a ritual is copied of the ‘ordre
de la Félicité’ which states: “Scipsit Bassand En 1768” (398). Therefore, this
manuscript of the Adoption Rite must be from between 1761 and 1768. The
text of these Adoption rituals is virtually identical with that of Ado1785a.
The ritual for the fĳirst degree is described in a very extended form, includ-
ing no less than three discourses. Those for the second and third degree,
in contrast, are quite short. Catechisms for all three degrees are included.
It follows the ritual for the Table Lodge, but without a toast list. Finally
a number of songs have been included. Originally, the last one was the
“Cantique sur Loth, par M. de Voltaire”, but this was later cut out, while
someone noted: “All these pages have been cut out in order to suppress
the song about Lot”.18
[Ado1765b] “Loge des femmes” (BN FM4 1253) gives a rather full descrip-
tion of the fĳirst, and quite short descriptions of the second and third
degrees, as well as catechisms of all three. It also gives a short description
plus catechism of a fourth degree (‘Maitrise parfaite’), and a description
of the ritual for the Table Lodge. This is the earliest ritual for a ‘higher
degree’ of the Adoption Rite which I have found. In the ritual for the Table
Lodge we read that the second toast is that to the “Count of Clermont,
Grand Master, to which is added that of Mrs. De Seignelaij, Grand Mistress
of all the lodges of Adoption”.19 Apparently, then, the Count of Clermont
was the fĳirst one who appointed a “Grand Mistress of all the lodges of
Adoption [in France]”. Not surprisingly, the rituals belong to the Clermont
tradition.
[Ado1765d] Maçonnerie d’Adoption. 9e Partie de la Collection Maçon-
nique. This is a volume of no less than 163 small pages, in the collections
of the GOF, containing rituals, not only for the fĳirst three degrees, but also
for three ‘higher’ degrees: ‘Maitresse parfaite’ (69–108), ‘Elue’ (111–138), and
‘Ecossoise’ (141–161). Although it is undated, it is offfĳicially estimated to be
from between 1760 and 1770, but the text is almost the same as that of
Ado1780, which is dated explicitly as from that year (1780). The appear-
ance of no less than three ‘higher degrees’ so early seems suspicious.
18
Ado1765c 365.
19
Ado1765b 12r. On the Marchioness de Seignelay, see Moreillon & Snoek, 2011.
136 chapter five
The description of the fĳirst degree in Ado1765d is again much longer than
that of the second and third. Catechisms for all degrees are included, but
show no strong relation to either the Grand Orient or the Clermont tradi-
tion. At the end of the manuscript a short summary of seven “Laws of the
Lodge” is included. If this manuscript should indeed be from ca. 1765, it
would be the earliest to contain not only the rituals for the ‘higher degrees’
‘Elue’ and ‘Ecossoise’, but also of a form of ‘Laws’.
For [Ado1765a], [Ado1785a], [Ado1770a], [Ado1770f], [Ado1786, second
handwriting], [Ado1765i], [Ado1765f], [Ado1765g] and [Ado1765h] see
Appendix B; for [Ado1799b] see below.
The ‘Marquis de Gages’-Family of Rituals

[Ado1767] These are the rituals in the manuscript offfered to François
Bonaventure Joseph du Mont, Marquis de Gages, Grand Master of the
Austrian Netherlands (today Belgium) (BN FM4 79). The date of this man-
uscript is disputed. The title page of the volume20 mentions without the
slightest doubt “5763”, i.e. 1763. Naudon argues that it could also be read
as 1767.21 I do not agree with him on this point. But he is right in assert-
ing that 1763 is impossible. According to the same title page, the volume
was “dedicated to the … Marquis [de Gages, chamberlain to their imperial
royal and apostolic Majesties], Grand Master of this lodge [‘La Parfaitte
Harmonie’, established in the city of Mons]”. However, in 1763 the Mar-
quis de Gages was not yet a member of this lodge, and maybe not even
initiated. In 1763, the Comte de Pailly was the Master of this lodge. Only in
1765 did the Marquis de Gages join this lodge, of which he was Master in
1765–1766 and 1767–1770. Only in 1767 was he appointed “chamberlain to
their imperial royal and apostolic Majesties”.22 Therefore, despite the clear
indication of 1763, the manuscript must be from the period 1767–1770. The
manuscript as a whole was “dedicated to the mentioned Marquis Grand
Master of this Lodge by his fĳirst Warden Pérignon de Progent”.23 At the
end of the Adoption rituals he signs with his name in cipher again, after
the following closing lines:
20
A facsimile is printed in Renaissance Traditionnelle 14/54–55 (1983) 102.
21
Naudon 1986 305. Others, such as Doré, accept 1763 as the date of the document
(Doré 1981 120 = Doré 1999 115).
22
Naudon 1986 305.
23
“Dediée au susdit marquis grand Maitre de cette Loge par Son premier Survt⸫ [name
in cipher]”. The cipher used is that given as that of the lodge in “Macour” [= Mirecourt
in Lorraine] on the last page (38) of the Rose Croix ‘Ritual Strasbourg’ of 1760 (GON
240.C.53).
The Ladies pay for their reception 5 Louis d’or and give the dinner. The
gentlemen pay 10 for it. One cannot – without failing to keep one’s oath
– communicate these degrees to whom so ever, not even to his own wife,
without assembling a lodge, unless one has the degree of Rose Croix and
Perfect Mason Christian Knight; then one has the privilege to communicate
it to the Ladies – making them take the obligation – if one knows them to
be discrete. But one has to be careful with this charming sex, which is for
the majority seductive and misleading. Pérignon de Progent.24
At least three things are striking here: fĳirstly, not only ladies, but also gen-
tlemen are initiated with these rituals, even in 1767, though they pay dou-
ble the price. Secondly, it is allowed to give these degrees to Ladies, but it
is made quite clear that these are far from generally to be trusted. Clearly,
then, they were not the original target group for these rituals. Thirdly, the
initiation leader must have the Rose Croix degree, which was exactly the
rule in the Harodim tradition in 1750.25
A next point of interest in the manuscript form the fĳirst lines, head-
ing the fĳirst Adoption degree: “Ladies’ Masonry or Adoption Masonry by
the Prince of Clermont[,] Grand Master of the lodges of France set out
in four degrees”. In the fĳirst place, the claim that these rituals would be
the same as those of the lodge of the French Grand Master, Clermont,
is defĳinitely not true: not only is their language an archaised Walloon
French,26 but also in their contents they are quite diffferent at numerous
points. Yet, it is clear that the ‘Clermont Rituals’ had been used as their
basis and they defĳinitely belong to the Clermont tradition. The reference
to “Le prince De clermont” alone is unusual already,27 but occurs exactly
so in the Clermont manuscript (Ado1761b). Furthermore, the Marquis de
Gages was Provincial Grand Master of the Austrian Netherlands (Belgium)
under Clermont from 1765 to 1770.28 So, when these rituals were written,
it was masonically speaking politically important to emphasise his loyalty
to Clermont. However, the ‘Clermont Rituals’ contain only three degrees,
24
Ado1767 135.
25
Lindsay 1971 55. We also know of “a French ritual for the installation of a Master of
a Lodge, which bears the date 1754” (Bernheim 1999–2000 97) and which states: “By the
power I have received, I, Grand Scots Master, Knight of the Sword and the Rose Croix, I
constitute you …” (“Par le pouvoir que j’ay reçu, moi grand maître Ecossais, chevalier de
l’Epée et de Rose-Croix, je te constitue. …”. Bernheim 1999–2000 126 note 30, quoting Steel-
Maret 1893–1896 / 1985 27. He adds: “The original document is not extant any more”).
26
Lemaire 2000.
27
The French Grand Master was, among others, ‘Prince de Bourbon-Condé’ and ‘Comte
de Clermont’, but strictly speaking not ‘Prince de Clermont’.
28
His correspondence with Clermont in Cordier 1854.
138 chapter five
whereas this title announces a fourth one. In fact, there are six, i.e. three
‘higher degrees’ have been added: ‘Parfaite maçonne’ (122v–140), ‘Les Che-
valiers de la Colombe (5e grade de la maçonnerie d’adoption)’ (142v–147),
and the ‘Sublime grade d’Elue ou de Parfaite maçonne (avec une histoire de
la maçonnerie des dames)’ (148–160). The rituals for the fĳirst three degrees
are extensively described and include catechisms.
For [Ado1767a] and [Ado1767a, second handwriting] see Appendix B.
[Ado1767b] This manuscript in private possession, “Maçonnerie
d’adoption”, was published by Lassalle.29 It is very close to both Ado1767
and Ado1767a. It has the same ‘higher degrees’ as Ado1767a.30 It further-
more gives, after the third degree, a ritual for the Table Lodge (16–16v),
something which is lacking in the other two versions. This text is signifĳi-
cant, since it states a.o.: “One adds to the toast to the Provincial Grand
Master that to the Grand Mistress, his wife, and one may even burn only
this one as obligatory toast”.31 The fact that this toast is not dedicated to
the Grand Master (i.e. Clermont), but to the Provincial Grand Master (i.e.
the Marquis de Gages), proves that this ritual cannot be French but it
can be Belgian.32 The Marquis de Gages was, after his Provincial Grand
Mastership of the Austrian Netherlands under Clermont (1765–1770),
again appointed in that function, now by the Grand Master of the Pre-
mier Grand Lodge in London. He held that function from 1770 until Janu-
ary 1786 when the famous edict by Joseph II was published and he was
replaced by an Austrian envoy, Baron von Seckendorf (eq. ad Elephante in
the Strict Observance and a member of a lodge in Prague).33 De Gages died
one year after his resignation.
The person referred to as “the Grand Mistress, his wife” was Alexan-
drine-François-Pétronille de Bousies.34 Gilbert writes that Cordier, Duch-
aine and Goblet d’Aviella have claimed that Adoption lodges appeared
in the Austrian Netherlands “from 1766 onwards and that from 1768 they
worked under the double leadership of the Marquis and the Marchioness
29
Lassalle 2001.
30
“Le quatrième grade de la maçonnerie d’adoption est l’élue” and “Le Cinquième
Grade de La Maçonnerie d’adoption est la parfaite maçonne dernier grade”.
31
“On joint à la santé du grand maitre provincial celle de la grande maitresse son
épouse et on peut même la bruler seule comme santé d’obligation” (Ado1767b 16v). The
expression: ‘to burn a toast’ is one of the many points in which these Belgian Adoption
rituals deviate from the French ones, which would say ‘to blow a lamp’.
32
That the occurrence of the term ‘grand maitre provincial’ is not an accident here is
supported by the fact that it is used in one more place in this manuscript.
33
Personal communication Pierre Noël (e-mail from 15/8/2007).
34
De Kinder-Dehennault 1996 95 gives portraits of both.
de Gages”,35 which seems by all means plausible to me. He continues:

“Cordier even specifĳies that these lodges existed still earlier and that the
Marchioness de Gages received around 1766 the qualifĳication of Grand
Mistress”,36 and “Duchaine signals, that in 1768 [the lodge] ‘La Parfaite Har-
monie’ in Mons describes the Marchioness as Adoption Sister and insists
on the masonic ties which bind her to the Order”.37 In fact, the mention
of Alexandrine as ‘a Sister and a Mason’ appears at least already in a letter
of congratulations, sent to the Marquis about the birth of his son, in 1766.38
In summary, this manuscript seems to me defĳinitely Belgian, and it could
basically be from any date between 1766 and 1786. Since, however, the
rituals it contains are so closely related to Ado1767, it seems reasonable to
regard them to be from about the same time (i.e. 1767).39
The ‘Duke of Brunswick’-Family of Rituals

This is a set of seven rituals, which are all quite similar. Three of them are
dated explicitly, two as to be from 1770 and one from 1799. Apart from
those, the two publications of Adoption rituals in English, Ado1765E and
Ado1791E (see below), also belong both to this group. They clearly belong
to the Clermont tradition, but are in some points apparently slightly fur-
ther developed compared to Ado1761b, which seems to support that 1765
is probably a reasonable estimation for the start of this group. Some of
the undated manuscripts may well be somewhat younger, but the rituals
contained in all of them will be from around this time. All of these ritu-
als, and only these, refer to the “étoile de vice / vie” and/or the “étoile du
35
Gilbert 1997 22.
36
Gilbert 1997 22.
37
Gilbert 1997 22.
38
Personal communication Pierre Noël (e-mail from 18/8/2007).
39
And thus not from the period 1735–1745, contra Lassalle 2001 4. Lassalle bases this
assumption on his argumentation that “La référence [dans le cinquième grade] aux Evang-
iles et au récit de l’Annonciation est nette et précise. Non seulement ce grade est chré-
tien, mais de tonalité catholique romaine. Des rédacteurs réformés n’eussent pas retenu
Marie comme personnage central, bien que Luther lui-même ait écrit un commentaire
du Magnifĳicat de la Vierge Marie. Nous y voyons l’indice, sinon la preuve, que ces rituels
de la maçonnerie d’adoption ont été pratiqués par des maçons et maçonnes d’un catholi-
cisme éprouvé, tels qu’on en pourrait trouver dans les loges d’inspiration stuartiste, et dans
l’entourage même du dernier Grand Maître catholique britannique en France, le comte
de Derwenwater, du Chevalier Ramsay, et de bien des dignitaires qui illustrent tant la
Grande Loge que les Corps Ecossais, ou Ecossistes tels que Chaillon de Jonville” (Lassalle
2001 4). The error in this argumentation is that he overlooks the fact that De Gages as
well as Clermont and most French and Belgian Freemasons at the time were all good
Catholics. French and Belgian Freemasonry remained Christian until at least the end of
the fĳirst Empire.
140 chapter five
Nord”. The quality of the French of several of these manuscripts is rather

bad, and they may in fact all have a German origin. They coincide with a
letter by a Brother Nepveu de Villemarcel[le?] to the Duke of Brunswick,
dated the 23rd April 1770 [Ado1770L], in which he requests the support of
the Duke for Adoption Freemasonry.
[Ado1770] Maçonerie des Dames ou Ordre d’Adoption. Pour le Frére
d’Anieres Lieutenant d’Infanterie au Service de Brunswic 1770 (UGLE
YFR.828.Mac) is one which has an explicit date. I used this ritual in Chap-
ter 3 to illustrate what the rituals of the Adoption Rite generally look like.
It is indeed in many respects a typical example, especially of the Clermont
family of rituals. The ‘Brunswic’ mentioned here is no doubt Ferdinand,
Duke of Brunswick (‘Braunschweig’) (1721–1792), brother-in-law and gen-
eral (especially during the Seven Years War, 1756–1763) in the army of
Frederick the Great of Prussia. He was initiated in the lodge of Frederick
in 1740, and became in 1770 English Provincial Grand Master for Bruns-
wick (thus in the same year as the Marquis de Gages for the Austrian
Netherlands). The next year he joined the Strict Observance, where he
was elected Magnus superior ordinis per Germaniam inferiorem in 1772,
in which function he would later play a signifĳicant role in the history of
Freemasonry. It is well known that he surrounded himself with Freema-
sons, and that there were also many in his army. The Brother d’Anières for
whom this manuscript was made must have been one of them. This shows
that the Adoption lodges were not restricted to France. Not only have
we seen them in the very fĳirst years of their existence in Jena (Germany,
1748), Copenhagen (Denmark, 1750) and The Hague (The Netherlands,
1751), they retain a certain popularity throughout the European continent
as well as in the colonies until about the time of the fall of Napoleon. It
seems not unlikely that this manuscript was made to be used by a military
lodge; it is well known that quite a number of military lodges held Adop-
tion lodges.
The manuscript contains rituals for the three basic degrees; no ‘higher
degrees’ are included. All three rituals are described in similar detail
and are followed by catechisms. Although it is not unusual that the cat-
echism of the third degree contains more questions than those of the fĳirst
two, the number of questions in the last catechism in this manuscript is
excessively large. This seems to have resulted from combining two ver-
sions into one.
For [Ado1770b], [Ado1770c], [Ado1770d], [Ado1770e] and [Ado1789]
see Appendix B.
[Ado1799a] Maçonnerie pour les F[emmes] en 4 grades, 1799 (UGLE
YFR.828.MAC) is closest to Ado1770c. It is explicitly dated 1799, thus
showing that rituals from this family were not only used in and shortly
after 1770. The French is not impeccable, though not as bad as some of
the others.
For each degree also a second, short, description [Ado1799b] of the
Grand Orient-family, as well as a ritual for a fourth degree have been
added. Most interesting of all, however, is the ritual for the Table Lodge
at the end of the manuscript, which is very close to the second hand-
writing in Ado1786. The toasts of this ritual allow us to date it unusu-
ally precisely, because it mentions two persons who can only have been
in function simultaneously during a short period of time. The fĳirst toast
is dedicated to “the King and the Royal Family”, which in 1799 would in
France have been a clear sign of political subversion (but, of course, the
ritual would not need to be intended for use in France). The second (i.e.
the Grand Master’s) toast is dedicated to the Duke of Chartres and the
Marchioness of Seignelay.40 This Marchioness was the Grand Mistress of
all the Adoption lodges in France when the Count of Clermont was Grand
Master of the Order in France. He died on 16 June 1771. On 24 June 1771
the Duke of Chartres was elected his successor and he was installed as
such on 22 October 1773. Chartres seems to have appointed, for a short
while, his wife, Louise Marie Adélaïde de Bourbon Penthièvre, Duchess
of Chartres,41 as Grand Mistress, before he appointed in May 1775 his sis-
ter, Louise Marie Thérèse Bathilde d’Orléans, Duchess of Bourbon,42 to
that offfĳice. The manuscript from which this Table Lodge ritual was tran-
scribed in 1799 must therefore have been written between 24/6/1771 and
22/10/1773, or at the latest very shortly after that last date, when the Duke
of Chartres could already be regarded as the new Grand Master, but had
not yet replaced the old Grand Mistress, the Marchioness of Seignelay, by
his wife.
1771–1775
Context
This was a period of transition. Signifĳicant and consequential events
succeeded each other fast, and dramatically transformed the context in
which the Adoption lodges were operating. June 16th, 1771 the Comte de
40
See for the Marchioness of Seignelay: Moreillon & Snoek 2011.
41
See for the Duchess of Chartres: Snoek & Moreillon 2011a.
42
See for the Duchess of Bourbon: Snoek & Moreillon 2011b.
142 chapter five
Clermont died. Eight days later, on Saint Johns day, Prince Louis Philippe
Joseph d’Orléans, Duke of Monpensier, since 1752 Duke of Chartres,
was elected his successor. The Duke of Montmorency-Luxembourg was
appointed General Administrator of the Order. It took, however, until
5 April 1772 before Chartres signed the protocol of his acceptation of the
function, and even until 8 March 1773 before a general assembly of the
representatives from the provinces and from Paris confĳirmed his election
by acclamation. His installation took place on 22 October 1773. The rea-
son for this delay was that he had opposed a decision of the court and
therefore was forbidden to appear at court from April 1771 until Decem-
ber 1772.43 Chartres liked the Adoption lodges, and it seems that these
used this change of government of the Order to improve their status. In
1772 the fĳirst printed French rituals were published, one may think as an
anticipation of the decision of the Grand Orient de France to regularise the
Adoption lodges. The decade of the 1770s was also the period in which a
dozen lodges in Paris founded Adoption Lodges, and it was here that, after
a period in which predominantly both the old and the new aristocracy,
the military, and the leading bourgeoisie had been interested, now also
the courtiers got seriously involved.
May 10th, 1774 Louis XV, ‘le Bien-Aimé’, died and was the same day
succeeded by Louis XVI. Exactly one month later, on June 10th, 1774 “the
Grand Orient de France, taking the Adoption lodges under its government,
declares that in future, the Adoption lodges can only be held by installed
Masters of regular lodges, or in their absence by offfĳicers in function of
regular lodges”.44 This, of course, had not happened overnight. On March
14th of that year it all started when the Orator of the ‘Chambre de Paris’
of the Grand Orient de France “read two reports concerning the Adop-
tion lodges, presented to the Grand Orient by Brother Cochet”. The matter
was discussed and it was “provisionally decided that the Adoption lodges
should not be held other than by the Masters or other Offfĳicers of regular
lodges and with the consent of their lodge, that there should be admitted
only regular Masons, and that the decorations of these lodges – including
those of the Brethren – may not have anything in common with those
43
Porset 2000 634.
44
“Le G⸫ O⸫ prenant les LL⸫ d’adoption sous son gouvernement, declare qu’à l’avenir
les LL⸫ d’adoption ne pourront être tenues que par les vénérables en exercice des LL⸫
régulieres, ou en leur absence par les offfĳiciers en exercice des LL⸫ régulieres” (Réglement
du Grand Orient de France 1763 fff. (BN FM1 98) 32v/33r).
of our mysteries”.45 Those present were the Worshipful Brothers “Joubert

de la Bourdiniere, Genin, Baudron, Le Roy, Morin, Mangeant[,] Theaulon,
Marie, Savalette Delange, Lamarque L[’]ameriquain, Jossot, Le medecin
Gerbier, De la Bastide, Tassin, Cochet[,] Le Baron De Toussains, Castaing
[and] de la Chaussée”. Probably present, though not mentioned here, will
have been Brother Jean-Jacques Bacon de la Chevalerie, Grand Orator of
the Grand Orient and president of the ‘Chambre de Paris’, who would, in
March 1775, be one of the driving forces behind the creation of the Adop-
tion lodge ‘La Candeur’.
A week later, the subject was discussed in the ‘Chambre d’Administra-
tion’,46 and referred to the combined session of the ‘Chambre de Paris’
and the ‘Chambre des Provinces’ the next day.47 March 27th, “Brother
Roëttier 48 of the lodge ‘La Triple Harmonie’ in Paris [i.e. the same lodge
of which also Brother Cochet was a member] delivered an oration
45
“Le Trés-Venerable frere orateur a fait Lecture de deux memoires concernants Les
Loges d[’]adoption presentés au Grand orient par Le frère Cochet et sur lesqueles il à eté
decidé que les ateliers seroient successivement Consultés. La Matiere mise en deliberation
L[’]atellier à eté d[’]avis que le Grand-orient devoit prendre en Consideration Les Loges
d[’]adoption, et à cru devoir arreter Provisoirement que les Loges d[’]adoption ne pouroi-
ent etre Tenues que par les Vénérables ou autres offfĳiciers des Loges regulieres et de l[’]
aveu de leur Loge, qu’il ne devoit y être admis que des Macons reguliers et que les decora-
tions de ces Loges aussy que celles des frères ne devoient avoir aucune relation avec celles
de nos mystères. [. . .]
(69r) fait[,] Clos et arreté au Grand-orient de france en Son atelier de Paris en presence
des tres Venerables freres Joubert de la Bourdiniere, Genin, Baudron, Le Roy, Morin,
Mangeant[,] Theaulon, Marie, Savalette Delange, Lamarque L[’]ameriquain, Jossot, Le
medecin Gerbier, De la Bastide, Tassin, Cochet[,] Le Baron De Toussains, Castaing et de la
Chaussée qui ont Signé Les jour” (BN FM1 66: Procès Verbaux, Chambre de Paris, 1er Registre,
Années 5773 jusqu’à 5780: 14/3/1774, fff. 68v–69r).
46
“Du 21. mars 1774 planche à Tracer de la trente cinquieme assembleé de la chambre
D’administration : Le 21 jour du 1er mois de l[’]an de la Vraye Lumiere 5774.
1°. Les travaux ont été ouverts à l’orient par le T. V. f demery d[’]arcy, les f. Marquis de la
Jamaique et Gerbier faisant les fonctions de Surveillans [. . .]
4°. Sur la difffĳiculté presenteé par le f. Cochet, la Chambre a arreté, que jusqu’à ce que
le gr. Orient ait decidé au fond la question proposée les Seuls Vbles en Exercice des loges
auront droit de tenir des loges d’adoption, et que la presente deliberation avec les pièces
seroient Communiquées à la chambre des Provinces” (FM1 3: Procès Verbaux, Chambre
d’Administration, 1e Registre, Années 5773 jusqu’à 5780: 35e Assemblée : 21/3/1774, f. 72).
47
“162 difffĳiculté proposée par la loge de la Triple harmonie de Paris par le f Cochet. aux
chambres de Paris et des Provinces reunis le 22 à la Ch. des Provinces” (FM1 14: Chambre
d’Administration, Liste des afffaires soumises à chaque assambleé 21/3/1774, f. 223v).
48
The famous Alexandre Louis Roëttiers de Montaleau was initiated in this year,
according to Iafelice (2000, 752) in the lodge ‘L’Amitié’. Ligou (1974 / 1987 / 1998 1062) is
more careful and claims only that he got his third degree in that lodge in 1775, but that
the date and lodge of his initiation are unknown. Could this nevertheless have been him?
Or was it maybe a relative?
144 chapter five
concerning the Adoption lodges; which has been generally applauded and
has been handed over to the very Worshipful president to present it to the
Chambres of Paris and of the Provinces, and to be deposited then in the
archives”.49 Regrettably, however, I could not fĳind it anymore.
April 9th, the ‘Chambre des Provinces’ decided to adopt the propo-
sition of the ‘Chambre de Paris’,50 and April 18th, also the ‘Chambre
d’Administration’ adopted this proposition, sending it offf to the General
assembly of the Grand Orient de France.51 That general assembly, then, was
the famous one of June 10th, where the decision was taken:
Extraordinary [meeting on] June 10th 1774. Minutes of the eighth assembly
of the Grand Orient de France
The fĳifth day of the fĳirst week of the fourth month of the year of the true
Light fĳive thousand seven hundred seventy four. The Grand Orient de
France, extraordinarily convened … and regularly assembled … the Works
have been opened by the Very Respectable Brother Grand Orator [Jean-
Jacques Bacon de la Chevalerie] [who] illuminates the East, and the Very
Venerable Brother Daubertin holding the mallet of the First Warden, and
the Very Venerable Brother Joubert de la Bourdinière, who, in the absence
of the Very Venerable Brother De la Chaussée, is holding the mallet of the
Second Warden, in the West, in the presence of … (111r) […]
[The Very Respectable, Very Venerable and Very Dear Brother Count of
Mazancoin, Grand Curator, having presented himself, has been introduced
with the honours due to him, and being conducted to the East has there
received the mallet from the Very Respectable Brother Grand Orator.]52
49
“4e. Le f. Roëttier de la loge de la triple harmonie de Paris a prononcé un morceau
d’architecture relatif aux loges d’adoption, il a été généralément applaudi et remis entre
les mains du T. V. président p[ou]r le Communiquer aux Chambres de paris et des Prov-
inces et deposé ensuitte aux archives” (FM1 3: Procès Verbaux, Chambre d’Administration,
1e Registre, Années 5773 jusqu’à 5780: 36e Assemblée : 27/3/1774, f. 74).
50
“no. 98. Du meme jour [9 avril 5774] Liasse a 3 pieces concernant une difffĳiculté pro-
posé par la L⸫ de la triple Harmonie à L’orient de Paris. La 1ere. est une planche de la loge
au Grand Orient concernant Les L⸫ d’adoptions signé Cochet. La 2e. est une planche du
même f⸫ relatif au même sujet. La 3e. est la délibération de l’attelier des provinces, Du
9 avril 5774. L’attelier se refere a la decission de l[’]Attr de paris qu[’]il sera invité a faire
connoitre le plutot possible aux loges de son departement. renvoyé au S. [Secrétariat] gal
[= général] avec La decision” (FM1 80bis: Chambre des Provinces – Registre d’Annotations
1773–1774, 36e Assemblée : 9/4/1774, p. 37; see also FM1 78: Procès Verbaux, Chambre des
Provinces, 1er Registre, Années 5773 jusqu’à 5780, 36e Assemblée : 9/4/1774, p. 82v).
51
“4°. La difffĳiculté proposeé par la loge de la triple harmonie au sujet des loges
d’adoption a été arretée conformement à l’avis de la chambre de Paris et L’expedition
de l’arreté renvoyeé au grand Orient” (FM1 3: Procès Verbaux, Chambre d’Administration,
1e Registre, Années 5773 jusqu’à 5780, 38e Assemblée : 18/4/1774, p. 78).
52
“Le T. R. T. V. Et T. C. f. comte de Mazancoin Grand conservateur s’etant presenté a
été jntroduit avec Les honneurs qui luy sont dus et conduit a l’orient y a Recu Le maillet
Following up the referral made in the assembly of the Grand Orient of 21

March to the three Chambres, of the problem presented by the lodge ‘La
Triple Harmonie’ in Paris concerning the Adoption lodges, the opinion of
the three Chambres, which turned out to be the same, having been reported
and the matter offfered for deliberation, the Brother Orator of the Chambre
of Paris [i.e. Br. Le Roy] has requested to appoint a committee which should
receive all the reports which will be presented by the zealous Brothers about
the important question if the Grand Orient should adopt or ignore the
Adoption lodges, and weigh the advantages and the inconveniences of both
options; the Very Respectable Brother Grand Orator [Bacon de la Cheva-
lerie] has concluded that the Grand Orient should take the Adoption lodges
under its government, declaring that in future the Adoption lodges may be
held only by the reigning Masters of regular lodges, or, in their absence,
by the offfĳicers in function of regular lodges. The conclusions of the Very
Respectable Brother Grand Orator have been adopted by a ballot of 28 votes
against 15. … (112v) […]
Confĳirmed on [the basis of] the draft at the Grand Orient at its assembly of
the 17th of the same [month] and approved accordingly. [Ch. de Stroganofff
& Bacon de la Chevalerie] (113v).53
du T. R. f. Gd. or.” (Addition in the margin of FM1 114: GOdF, Procès-Verbaux des assemblées
de la G⸫ L⸫ Nationale et du G⸫ O⸫ : 10/6/1774, p. 447v).
53
“Extraordinaire Du 10 Juin 1774 Planche à Tracer de la huitiéme assemblée Du Grand
Orient de france
Le cinquieme jour de la 1ere semaine du quatrieme mois de l’an de la vraye Lumiere cinq
mil sept cent soixante quatorze. le grand orient de france extraordinairement convoquée
au nombre de 114 fff. suivant les 4 tableaux de convocation annèxés sous les Nos : a. b. c. D.
et Régulièrement assemblé sous le point Géométrique connu des Seuls vrais frères sur le
mandat du Tres illustre admr. General annèxé No E. les Travaux ont été ouverts par le T. R.
f. Gr. orateur eclairant L’Orient et le T. V. f. Daubertin tenant le maillet de 1er Surveillant
et le T. V. f. Joubert de la Bourdinière pour l’absence du T. V. f. de la Chaussée tenant le
maillet de 2e Surveillant à l’occident en présence de … (111r) [. . .]
D[’]après le Renvoy fait en l’assemblée de grand orient du 21 mars aux trois chambres,
de la difffĳiculté proposée par la loge de la triple harmonie de Paris relativement aux loges
d’adoption l’avis des trois chambres qui s’est trouvé uniforme ayant été raporté et la
matière mise au délibération le fr. orateur de la Chambre de Paris a requis qu’il fut nommé
une commission pour récévoir tous les memoires qui seraient présenté par les fff. zelés
sur la question importante de scavoir si le grand orient adopterait ou méconnaitrait les
loges d’adoption et pèse les avantages et les inconvenients de l’un et de l’autre party[ ;] le
T. R. f. G. orateur a conclu a ce que le grand orient prenant les loges d[’]adoption sous son
gouvernement déclarant qu’a l’avenir les loges d’adoption ne pouraient étés tenues que
par les vénérables en exercice des loges regulières ou en leur absence par les offfĳiciers en
éxercice des loges régulières[.] les conclusions du T. R. f. G. orateur ont été adoptées au
scrutin par 28 voix contre 15 (112v). [. . .]
Verifĳié sur L’Esquisse au Grand Orient en son assembleé du 17 du Courante et approuvé
conforme. [Ch. de Stroganofff & Baron de la Chevalerie] (113v)” (FM1 114: GOdF, Premières
Assemblées (Plumitif, planche à tracer et pièses annexes), VIII, X Juin 5774).
146 chapter five
So it seems that it was due to the persuasiveness of mainly three Brethren

– Cochet and Roëttier, both members of the lodge ‘La Triple Harmonie’
in Paris, and Jean-Jacques Bacon de la Chevalerie,54 Grand Orator of the
Grand Orient de France – that this decision was taken, with a clear major-
ity of votes – 28 against 15 – but by no means without opposition. This
was in fact, however, not only a recognition, but implied also a restric-
tion of the freedom of the Adoption lodges. Before this date, there had
been hardly any regulations concerning them, and those which were
there pertained to the behaviour of the participants during the meetings.
Although there seem never to have been issued any offfĳicial regulations
for the Adoption lodges by the Grand Orient de France, regulations start
being printed from the next year onwards. They formulate among others
not only that the initiation rituals in an Adoption lodge must be led by
a Master of a male lodge (thus excluding the previously existing option
that the Grand Mistress might do so), but also that an Adoption lodge
must be attached to a male lodge and have the same name as that one,
and that only women could be initiated in an Adoption lodge. All these
restrictions were clearly innovations. It is also only from now on that the
concept emerges, that an Adoption lodge is called that way because it is
‘adopted’ by a male lodge.
During the fĳirst years of his Grand-Mastership, Chartres seems to have
appointed his wife, “La Serenissime Soeur Duchesse de Chartres, grande
maitresse de toutes Les Loges [d’Adoption] de france”, as it is stated on an
undated certifĳicate from this period (Ado1774D) in the possession of the
Grand Orient de France. It was issued by the lodge ‘La Ferveur Éclairée’
in Loches in Touraine. The text in the centre is surrounded by the sym-
bols of the Adoption Rite: the Tree of Knowledge of Good and Evil with
apples and a snake, the Tower of Babel, the Ark of Noah with a dove and
a rainbow, Jacob’s Ladder, and a burning heart. The Duchesse de Chartres
is also mentioned in the function of ‘Grand Mistress of the Order’, in the
dedication of the second toast in two rituals (Ado1774e and Ado1774g),
which must, based on this fact, be from this period.
54
Regrettably, the text of his speech at this occasion has not survived. We do have,
however, the text of an oration by another feminist of that time, Choderlos de Laclos –
author of Liaisons dangereuses – which he delivered at the occasion of the installation of
the Adoption lodge ‘l’Union Parfaite’ in Salins on 15 Mai 1777 (Gudin de Vallerin 1991; Dat
2003a).
The Rituals
The rituals from this period can be divided into the 1772 edition plus two
manuscripts related to it, the 1774 edition plus fĳive manuscripts related to
that, and the two manuscripts referring to the “Duchesse de Chartres” as
“Grande Maitresse de l’Ordre” plus a similar one.
The 1772 Edition and Related Manuscripts

[Ado1772] Les quatre grades complets de l’Ordre de l’Adoption, ou la Maçon-
nerie des Dames, “à Jérusalem” 1772 (Morison 243) was the fĳirst publication
of the rituals of the Adoption Rite in French. It has one illustration (see
fĳig. 3). As the title indicates, it contains not only the fĳirst three degrees,
but also one ‘higher degree’, ‘[Maîtresse] Parfaite’. After the third degree,
a Table Lodge ritual is inserted, and after each degree there are some
poems. It seems to have been quite a small edition and today, the only
copy I could fĳind is in the Morison library in Edinburgh. The descriptions
of the rituals are slightly more extensive than was usual up to now. The
catechisms for the fĳirst three degrees do not belong to either the Grand
Orient, or to the Clermont tradition, but in fact form the start of a small
‘Third tradition’ within the Adoption Rite.
For [Ado1772b] see Appendix B.
[Ado1772c] are the two copybooks with the untitled rituals for the fĳirst
and the third degree plus Table Lodge, which are today kept in the same
box as the archives of the ‘Loge de Juste’ from 1751 (GON Arch. 4686).
As stated before, however, there is nothing in these manuscripts, which
would link them to that lodge. Indeed, they too belong to the ‘Third tradi-
tion’, and their contents are so closely related to those in the fĳirst printed
French edition of the rituals of the Adoption Rite (Ado1772), that I esti-
mate them to be from about the same time, rather than from 1751.

[Ado1772a] Grades d’Adoption 1772 is known to me only as a photocopy in
the archives of the Grande Loge de France (GLF Archives XIV,7). It is dated
explicitly 1772. This manuscript too contains one ‘higher degree’: “Grade
de parfaite M.se, ou de G.de M.se, 4.e Grade”. The catechisms of the fĳirst three
degrees clearly belong to the Grand Orient tradition. The last page closes
with a summary of the passwords and sacred words of the four degrees.
[Ado1774a] is the second printed edition of the rituals of the Adoption
Rite: La Maçonnerie des Femmes, Londres [= Paris?] 1774 (GON 40.A.6).
It is a little booklet, which just gives the descriptions and the catechisms
148 chapter five
of the fĳirst three degrees in the Grand Orient tradition, nothing more.
Possibly signifĳicantly, its text is closely related to that in the manuscript
Ado1772a. Both the German Die Freymäueren im Fischbein=Rocke, Frank-
furt & Leipzig 1775 and the Dutch De Vry-Metselary der Vrouwen, [no
place] 1778 were translations of this booklet, whereas even a new German
translation was published as Die drei Grade der Freimaurerei des Frauen-
zimmers mit allen nöthigen Gebräuchen und Zeremonien die bei jeder
Aufnahme beobachtet werden. Nebst einem vollständigen Katechismus zu
einem jeden Grade. Herausgegeben von Simon Bosch, Logenmeister; Wien
& Prag: Joh. Ferd. Edlen von Schönfeld, 1783 (two editions). Clearly it had
an international impact.
[Ado1774b] Loge d’adoption pour Femmes; Del Castillo Comte de Fuentes
(BN Fr. 14302, fff. 65r–74r). These are only the catechisms for the fĳirst
three degrees, written in an undated volume without title, but apparently
from Spain. Because of their rather strong similarity to the catechisms in
Ado1774a, I assume them to be from about the same time.
[Ado1774c] Cathechismes des 3 grades d’adoption et Loge de table (BN
FM4 129, fff. 83r–92r) is again an undated manuscript, but its catechisms
are very closely related to those in Ado1774b, which is why I estimate this
too to be from ca. 1774. After the three catechisms follows not only an
unusually extensive description of the Table Lodge, but also at the end
an exceptional discourse “to be pronounced at the table when one is at
the desert”.55
For [Ado1772e], [Ado1790a], and [Ado1774h] see Appendix B.
The ‘Duchesse de Chartres’-Manuscripts

[Ado1774e] Maçonnerie des Dames Ou D’adoption [ou] L[’]azile Enchanté
ou la Reunion des deux Sexes[,] connu vulgairement sous le Nom d’adoption
(BN FM4 128, fff. 1r/1v, 9r–34v). The offfĳicial estimation is that this manu-
script is from the end of the 18th century, but that is very unlikely. To
begin with, this is one of the two manuscripts which refer in the second
toast to “M.d La Duchesse de chartres ; G.M.sse de L’ordre”, which, as I
argued above, means that this text must be from between 1771 (the year
in which her husband, the Duc de Chartres was elected Grand Master)
and 1775 (when the Princesse de Bourbon got this title). For this reason
I have given this manuscript this code. The catechisms clearly belong to
the Clermont tradition. The ritual for the Table Lodge follows this time
55
Ado1774c 91r–92r.
directly after the ritual for the fĳirst degree. The descriptions of the rituals
are quite extensive, and that of the third degree includes the story of Lot
as a separate section. There are no higher degrees.
For [Ado1774f] see Appendix B.
[Ado1774g] Maçonnerie des Dames [ou] L’azille Enchanté Ou La Réunion
des deux Sexes (BN FM4 1323). Offfĳicially this manuscript is dated 1780–1785,
but that is impossible for the same reason as in the case of Ado1774e.
These two manuscripts not only have strongly similar titles, but also their
contents, as far as the fĳirst three degrees are concerned, are virtually iden-
tical, including the mention of “la Duchesse de Chartres, grande maitresse
de L’ordre” in the second toast. If this manuscript, with its beautiful illus-
trations (see fĳig. 6–13), is younger indeed, then it is for these degrees a
fair [looking, but actually more difffĳicult to read] copy of the same text,
without the story of Lot, that is. It includes also no less than fĳive ‘higher
degrees’ (all equally beautifully illustrated): ‘Maitresse Parfaite’ (66r–78r);
‘Elue’ (80r–89v); ‘Ecossaise’ (91r–103v); ‘Chevalière de la Lune’ (106r–120r);
and ‘L’Amazonie Anglaise’ (121r–139v).
1775–1789 / 1794
Context
The fĳirst fĳifteen years of this period were probably the absolute culmi-
nation of the flourishing of the Adoption lodges. It was also the period
during which the ‘higher degrees’ of the Adoption Rite were extended as
much as creativity allowed.
On 9 September 1774 the lodge ‘Saint-Jean de Chartres’ had been cre-
ated as lodge of the Grand Master.56 Yet, it seems not to have created its
own Adoption lodge, or at least not at once. Instead, in 1775, the lodge
‘Saint-Antoine’ in Paris created an Adoption lodge of which the Princesse
de Bourbon became Grand Mistress, and she even got the title of Grand
Mistress of all the adoption loges in France.57 The dedication of the second
toast of a ritual from 1784 specifĳies that this toast is “that to the Prince, the
Duke of Chartres, General Master of the Lodges in France, [and] that to his
56
Porset 2000 634.
57
“En 1775, la loge Saint-Antoine, à Paris, créa une loge d’adoption dont la présidence
fut déférée à la princesse de Bourbon qui reçut le titre de Grande-Maîtresse de toutes les
loges d’adoption de France” (quoted by Hivert-Messeca 1997 68 from Clavel 1843 113 who
cites Henri d’Alderas).
150 chapter five
noble Sister, the Princess of Bourbon, [who was] elected Grand Mistress
of the Adoption lodges of France on the 4th of May 1775 in the Lodge St.
Antoine”.58 It concerns Princess Louise Maria Thérèse Bathilde d’Orléans
(1750–1822), sister of the Grand Master, who had married in 1770 Louis
Henri Joseph, Duke of Bourbon and Prince of the Condé (1756–1830). The
reason for this change of Grand Mistress is unknown, but it may have had
to do something with certain troubles within the lodge ‘St. Antoine’.
Master of that lodge was Louis Jean Baptiste Antoine de Colbert,
Marquis de Seignelay59 (1732–1813), at that time corporal of the army of
the king, who had in 1765/1766 shortly been Junior Grand Warden of the
French Grand Lodge. According to Hivert-Messeca, “several texts of 1773
describe Seignelay as ‘Past Master of the lodge Saint-Antoine’ and those
from 1774/1775 declare his lodge ‘dormant’ ”.60 This, however, can’t be
entirely true, because the charter for the Adoption lodge ‘La Véritable et
Constante Amitié’ in Stockholm was still signed by the Princess of Bour-
bon as “Très Sérénissime Grande Maîtresse” of the Adoption lodges of
France “at the Garden of Eden” on the 8th of May 1776 and confĳirmed with
a seal which contains three coats of arms, those of the Grand Master, the
Grand Mistress, and the lodge ‘St. Antoine’ in Paris.61 This seems to have
been one of the fĳirst duties of the new French Grand Mistress, about one
year after her appointment as such.
Still, on 21 March 1775, the lodge ‘La Candeur’ was founded and char-
tered on 25 April. It was inaugurated on 9 May by the Grand Master
himself.62 Soon its Adoption lodge took over the function from that of
‘St. Antoine’ as ‘Lodge of the Grand Mistress’, while ‘St. Antoine’ itself
disappeared. In no time the Adoption lodge of ‘La Candeur’ became the
most prestigious one ever, attracting all the Ladies of the highest nobil-
ity. In August 1772, Chartres wrote to the Marchioness of Genlis: “One is
quite bored here, and as compensation, when Mr. de Fronsac and Mr. de
Lauzun spoke about Freemasons, Miss de Courtebonne and Miss de Laval
had imagined having themselves received, and when I arrived they asked
me to receive them. I accepted, as you can imagine”.63 It was Charlotte
58
Ado1784 25/26.
59
He was the husband of the Marchioness of Seignelay who was the Grand Mistress of
the Adoption lodges under the Count of Clermont (Moreillon & Snoek 2011).
60
Hivert-Messeca 1997 68 quoting Le Bihan 1973 303.
61
Önnerfors 2008.
62
[Tissot] 1778 21. See on the lodge ‘La Candeur’ also Hivert-Messeca 2000b.
63
Porset 2000 635.
de Saint-Marsan, Marchioness of Courtebonne, together with Charlotte,

Countess of Polignac, Adélaïde, Countess of Choiseul-Goufffĳier, and Gabri-
elle de Boulainvilliers, Viscountess of Faudoas, who took the initiative to
persuade Claude-Louis, Marquis of Saisseval to create the Adoption lodge
‘La Candeur’ (and, it is sometimes suggested, just in order to be allowed to
do so, also a male lodge of that name),64 of which he became the fĳirst Mas-
ter, and they the fĳirst Candidates.65 The project was strongly supported
by Jean-Jacques Bacon de la Chevalerie.66 The fĳirst new member was the
Marchioness of Genlis, mentioned above. The names of the noble Ladies
accumulated over the next months. On March 13th 1776 and February 5th
1778 the lodge was visited by the Grand Master, the Grand Mistress, and
the Most Serene Highnesses the Duchess of Chartres and the Princess of
Lamballe. April 22nd, 1779 they were there again. The lodge intended to
work the degree of ‘Maçonne Parfaite’, but it turned out that the Grand
Mistress did not have that degree. She refused to have it conferred on her
by communication and insisted on being initiated properly, which was
done.67 At the end of that lodge meeting, she joined as member of ‘La
Candeur’ and was at once elected its Grand Mistress.68 On April 28th, 1781
the Grand Master joined ‘La Candeur’ as well.69
Here we should make a break in order to reflect briefly on the Grand
Mistress. Her life story is well known.70 She was not only very well edu-
cated, well-read, and an accomplished harpist, she was above all interested
in religion and mysticism, not only at a theoretical level, but as the prac-
tice of her life. She would indeed develop into one of the most important
women within Western Esotericism in her lifetime. It is hardly imaginable
that someone of her calibre would have taken her title as Grand Mistress
of all the Adoption lodges in France as an honorifĳic one only. From that
perspective it is less surprising that she insisted on being properly initi-
ated – probably less as an act of humility than as an intentionally seeking
of mystical experience – and also that she did not leave the signing of the
charter for the Swedish Adoption lodge to her brother, the Grand Master,
but signed it with him.
64
E.g. Hivert-Messeca 2000b 123; Jupeau-Réquillard 2000 48.
65
This and the following account taken from [Tissot] 1778 13 fff.
66
See on him and his functions in ‘La Candeur’: Le Bihan 1974 / 1987 / 1998, esp. 103.
67
[Tissot] 1779 18–20.
68
[Tissot] 1779 30–31.
69
Porset 2000 634, Minutes Book in the National Archive of France (ab/XIX/5000/6),
f. 79r.
70
See Lamarque 1972; Vos 2005; Snoek & Moreillon 2011b.
152 chapter five
The social activity of ‘La Candeur’ and other Adoption lodges of this
period can be skipped here; they are described sufffĳiciently detailed else-
where. What matters here more is the way the lodge worked internally.
In that respect it is signifĳicant that for example on March 8th, 1776, the
minutes of the lodge record that the Sisters [sic!] have made a rule that
no visitor shall be admitted without unanimous consent.71 Frequently ref-
erences are included to the rituals worked. For example on January 23,
1777, “The Master has next performed the instruction of the apprentices;
the Brothers have been charmed to see that the Sisters had made progress
in their degrees, and have applauded their zeal”.72 January 18th, 1781, the,
in the male lodge newly re-elected, “Venerable [Master], eager to merit
the votes of the Sisters concerning his functions, was so kind as to ask
them if they would confĳirm him in his election as Master of the lodge.
The Sisters, well convinced of his wisdom and his zeal, have testifĳied by
their applause their complete satisfaction to see the hammer in the hands
of Brother [Louis] M[arquis] de Gouy d’Arcy”.73 A year later, on Febru-
ary 3rd, 1782, the minutes recorded that “the Venerable [Master] has pro-
posed to the Sisters, based on the general wish, if they would be willing
to adopt a uniform dress for the lodge ‘La Candeur’. Having all given their
opinion and agreed unanimously to this proposition, under the condition
that the Brethren would also be dressed uniformly, they have adopted the
colour white. The Brethren have asked the Sisters permission to deliberate
among them about the choice of a colour”.74 And on December 19th of the
same year, “The Master, after having presented to the Sisters the Brothers
offfĳicers elected for the year 1783, has asked their approbation concerning
that election; which they have given by the usual applause”.75 These events
clearly testify to the extremely elegant and respectful way in which the
71
Minutes Book in the National Archive of France (ab/XIX/5000/6), f. 14v.
72
Minutes Book in the National Archive of France (ab/XIX/5000/6), fff. 21v/22r. A simi-
lar note on 4/3/77 (f. 23r), 25/12/77 (f. 40v).
73
Minutes Book in the National Archive of France (ab/XIX/5000/6), f. 72r.
74
Minutes Book in the National Archive of France (ab/XIX/5000/6), f. 85r.
75
Minutes Book in the National Archive of France (ab/XIX/5000/6), f. 88r. This suggests
that the claim by Hivert-Messeca that on January 25th, 1781 (a date on which the minutes
do not record a meeting of the lodge), ‘La Candeur’ “décide que les travaux d’adoption
seraient dirigés par les seules sœurs” (that the meetings of the Adoption lodge will be led
by Sisters only) (Hivert-Messeca 2000b 124), must be a misinterpretation. Possibly, his
claim is based on a further copy of article 2 (“la loge pour faire des receptions sera tou-
jours composée d’une Venerable maitresse, de deux Surveillantes, d’une secretaire, d’une
Tresoriere et d’une maitresse de Ceremonie”), which occurs in the “La Candeur” manu-
scripts Ado1778, Ado1785, Ado1786, Ado1806, and Ado1820b. However, this article does not
intend to exclude the participation of male offfĳicers.
members of both sexes treated each other mutually. This was egalitarian
behaviour of the best possible kind!76
A fĳinal remark should be made about ‘La Candeur’ with respect to its
position within the world of Adoption lodges generally. ‘La Candeur’ func-
tioned as a ‘Mother Lodge’, warranting other Adoption lodges, and send-
ing them both statutes and rituals. As such, it operated in competition
with the Grand Orient de France. As we shall see later, this competition
was also present in their ritual tradition. Their manuscript rituals form
a tradition of its own, combining elements from both the Grand Orient
and the Clermont tradition. To create such rituals demanded access to
sources, erudition and creativity. But obviously, these were available in
this lodge.
The attention I paid here to the lodge ‘La Candeur’ should not be taken
to suggest that there were no others or that all others would be copies of
this one. Obviously, that was not the case. Quite on the contrary, there
were in Paris alone about a dozen Adoption lodges during this period,
more than ever before or after, and most were quite diffferent from this
one. But ‘La Candeur’, functioning as the ‘Loge de la Grande Maîtresse’,
was clearly the most visible one, and was taken by many as an example
and so quite influential. Besides, since its archives have been preserved so
well, it can be studied in more detail than most other Adoption lodges.
Whether Jupeau-Réquillard is correct or not with her claim that “within
the Order of Élus Coëns, Martinez de Pasqually is being begged by Jean-
Baptiste Willermoz to create an Adoption lodge, because he is hostile
to the idea, but he will come round in the end”,77 at least in 1778 at the
‘Convent des Gaules’, where the Rectifĳied Scottish Rite was established,
Brother ‘a Fascia’ (Louis de Beyerlé) proposed that the new Rite would
also have an Adoption Rite of its own:
He proposed … an Order whose aim would be Benevolence, whose motive
would be Virtue and which would teach women to become tender loving
mothers, faithful spouses, sincere friends and benevolent citizens. After the
fĳirst three degrees had been revised and made more interesting, would come
the complement of Adoption Masonry which would be nothing other than
76
A remarkable speech by Sister Présidente de Daix after her initiation in the second
degree in the lodge ‘La Concorde’ in Dijon on 25/11/1781 demonstrates the same atmo-
sphere. The full text of this speech is found in Vigni 1987 218/219, there quoted after
Esquisse des travaux des loges françaises et l’adoption unies sous le titre de La Concorde à
l’Orient de Dijon, [Dijon] 1782 52–55.
77
Jupeau-Réquillard 2000 41. See however also Caillet 2006.
154 chapter five
the re-establishment of ancient Chivalry. The place where they met would
be the Temple of Happiness; entry to it would be via the Gateway of Virtue
and one would leave through the portal of immortality.78
Mazet assumes that it was mainly the scandal around the Adoption lodge
of ‘les Neuf Sœurs’ which explains “why Beyerlé never sought to present
his project again”.79
Given the voluminous literature about the French Revolution of 1789, it
is not necessary to say more about it here, than that soon masonic activi-
ties were severely reduced. And that included the Adoption lodges. In
February 1793 the progressive Duke of Chartres, now called Philippe-
Égalité, resigned from the Grand Mastership of the Grand Orient de
France, which did not prevent him from being executed in November
that same year. During the last decade of the 18th century, Freemasonry
was dormant in France, although many Freemasons were very active dur-
ing this extremely eventful period in the history of their country. It was
mainly Roëttiers de Montaleau who continued to keep some lodges alive
in Paris through this difffĳicult period.
The Rituals
The rituals from the pre-revolution period form a rather large group, which
can be divided as follows. First I shall describe two, very diffferent, printed
editions, both from 1775, and one related manuscript version. Each of the
two editions represents one of the two main families of Adoption Rite rit-
uals. There then follows a heterogeneous group of four manuscripts from
1776 and 1777. Next are the six manuscripts with rituals from the lodge ‘La
Candeur’ representing their own tradition. Then we shall look at the most
successful printed edition of all, Louis Guillemain de Saint Victor’s La vraie
Maçonnerie d’Adoption, of which, besides more than twenty editions, also
a number of manuscript copies were made. I then continue with another
heterogeneous group of thirteen manuscripts from the decade preceding
the Revolution, and close with two manuscripts from the early 1790s.
The Two Printed Editions of 1775

[Ado1775a] The four mini-booklets, which were published under the com-
mon title Maçonnerie des Dames, in 1775 (though they don’t mention that
year), probably in Paris, are rarely found all four together, including all
78
Mazet 1985 94.
79
Mazet 1985 62.
their illustrations. The only complete copy I found is in Paris (BN FM Bay-
lot IMPR 323 Vol. 1–4). It has two illustrations in the booklet for the fĳirst
degree, two in that for the second, and one in that for the third (fĳig. 14–18).80
Three of the volumes give the three degrees with their catechisms, while
the fourth gives the “Statutes and Regulations” in no less than 45 articles,
followed by the ritual for the Table Lodge. Given the extreme rarity of this
edition, it seems to have been quite a small one, just as that of 1772. But it
must have been influential nevertheless, as we shall see.
When we compare the rituals in these booklets with the previous ones,
then, as the similarity in the numbers of questions in the catechisms may
suggest already, it emerges that these are mainly a printed version of the
rituals of the lodge of the Count of Clermont (Ado1761b). Of course there
are some places where the new version is somewhat more detailed, or
maybe slightly more modern, but generally, the similarity is much more
striking.
For [Ado1788] see Appendix B.
[Ado1775b] L’Adoption, ou la Maçonnerie des Femmes, en trois grades,
[The Hague] “A la Fidélité, Chez le Silence, 100070075” [= 1775] (GON
204.C.10) belongs to the Grand Orient tradition. It must have been a much
larger edition than that of Ado1775a, since many more copies have sur-
vived. Indeed, on the last page it states that it was not only sold in The
Hague, but also in Geneva.81 It contains the three famous illustrations
(fĳig. 19–21), since then reproduced time and again.82 What seems to have
remained unnoticed so far, is that these were copied directly from three
of the fĳive pictures in the Paris edition of the same year. The booklet
80
But the degrees to which they belong, the numbers they have, and the booklets in
which they occur are not related in the way one would expect. The plan for the lodge
room, and the tracing board for the fĳirst degree are both in the volume with the ritual
for the fĳirst degree, as one would expect. But the tracing board for the second degree is
picture III instead of II, and found with the plan for the lodge room of the third degree
in the booklet with the ritual for the second degree. The booklet with the ritual of the
third degree has only the picture with the tracing board for the third degree, but this is
numbered II instead of III.
81
“Ce Livre se trouve à la Haye, chez P. GOSSE & PINET ; & à Genève, chez I. BARDIN”
(Ado1775b 64).
82
Harry Carr owned a volume in which two booklets – this one and, before it, La Franc-
Maçonne of 1744 – had been bound together. At the time of the rebinding the pictures
were accidentally moved to the corresponding positions in La Franc-Maçonne. As a result
he took them for illustrations of that 1744 edition (see Carr (ed.) 1971). This volume is now
in the collection of the Grand Lodge of Texas. I thank Plez A. Transou, former custodian of
that collection, for having verifĳied this for me. Several authors (e.g. Naudon 1987 49) have,
obviously, taken Carr’s assumption for granted and thus propagated his mistake.
156 chapter five
gives the three degrees with their catechisms, and at the end a number of
poems, but neither a ritual for the Table Lodge, nor ‘higher degrees’, nor
statutes.
Four Manuscripts of 1776/1777

[Ado1776a] Loix et Statuts de la Maçonnerie des Dames (SFMO un-cata-
logued manuscripts) is a ritual discovered by Andreas Önnerfors in the
collections of the Swedish Grand Lodge. With the exception of the title,
the text is in Swedish, but Önnerfors has produced an English transla-
tion.83 The French title, however, strongly suggests that the Swedish text
is a translation of an original in French. Indeed, the year 1776 was that in
which the Adoption lodge ‘La Véritable et Constante Amitié’ in Stockholm
was chartered from France, as we have seen before. This is the main reason
why this year was chosen as estimation for the date of this manuscript. It
gives rituals for the usual three degrees with their catechisms, which are
followed by a short ritual for the Table Lodge and 16 ‘laws’ (rules). This
ritual stands in the Grand Orient tradition. Apart from that, it also has
features, which show that it was not a pure translation, but an adaptation
to its new Swedish context as well, as the theory about the transfer of
rituals predicts.84
For [Ado1776], [Ado1776b] and [Ado1777], see Appendix B.
The Rituals of ‘La Candeur’

One might have expected that, once proper printed rituals were available,
the production of manuscript rituals would have stopped. This, however,
is not at all the case. One of the reasons seems to have been that cer-
tain lodges pursued a ritual tradition of their own, difffering to a greater
or lesser extent from the rituals approved by the Grand Orient or those
of the Clermont tradition. These deviant rituals were sanctioned by time
rather than authorisation, and thus preferably not printed. This, at least
seems to have been the case with the rituals in use in the lodge ‘La Can-
deur’. Because it also functioned as a ‘Mother Lodge’, warranting lodges
in France as well as abroad, and sending these lodges both its rituals and
its statutes, a signifĳicant number of copies have survived.
[Ado1778] The manuscript Maçonnerie d’adoption pour les Dames avec
5 dessins en Sépia (BN FM4 160, fĳig. 22–23) contains, apart from the three
83
Önnerfors 2008.
84
Langer et al. 2006.
usual degrees with their catechisms, also three ‘higher degrees’: ‘Loge
Ecossaise’ (57–75); ‘La maçonnerie parfaite’ (77–121); and ‘Sublime Ecos-
saise’ (123–172). At the end of the last degree a cipher is given (p. 172)
after which follows (173–176) the text of a certifĳicate for a ‘Sublime Ecos-
saise’. This, regrettably, does not state the name of the lodge for which
the manuscript was made, but it does state that the person concerned is
“one who professes the Catholic, Apostolic and Roman religion” (174) and
“a true Christian lady and a Mason” (175), and gives as date 25 March 1778
(176), which is the reason to date this manuscript as to be from that year.
After this there still follow the “Statutes which must be observed in Adop-
tion lodges”, which, after a preamble, contain 30 articles. These appear
to be the earliest version of those further only known from the ‘La Can-
deur’ manuscripts Ado1785, Ado1786, Ado1806 and Ado1820b (but lacking
in Ado1781). Also the rituals of the fĳirst three degrees in this manuscript
turn out to be extremely close to those in the ‘La Candeur’ manuscripts.
It seems therefore quite likely that these rituals in Ado1778 were indeed
used in ‘La Candeur’ as well. In fact, there still exists a letter from the
lodge ‘l’Amitié indissoluble’ in Léogane (Isle of Saint Domingue) to the
lodge ‘La Candeur’ in Paris, dated 16 October 1778, stating:
We have received from the hand of our dear and Respectable Brother the
baron de Spinefort, our representative at the Provincial [Grand] Lodge of
St. Domingue at the city of Fonds des Nègres, several documents concerning
the inauguration of your lodge, your regulations and your adoption ritual.
We offfer you our fraternal thanks. It would be difffĳicult to express the feel-
ings of satisfaction and of joy which they have affforded us. …
The wisdom of your rules is such that we will make it our duty to take
them as models for those which an imminent revision of our own will oblige
us to. …
In order to prove to you, m[y] d[earest] b[rother], how much we wish
to follow in your footsteps, and contribute with you to the advancement of
the royal art, and to its splendour, we have agreed, in accordance with your
wishes, to imitate your adoption ritual.85
The regulations and the Adoption Rite rituals referred to here may well be
those we have in Ado1778.
[Ado1781] [Mère-loge La Candeur]: Maçonnerie D’adoption, Trois pre-
miers Grades (GON 125.B.29). This manuscript closes with the declaration:
85
BN FM2 58 bis, dossier 2, document 127. The lodge ‘L’Amitié Indissoluble’ in Léogane
was reconstituted by the Grand Orient de France on 1 October 1778 (Le Bihan 1967, 398),
that is, only two weeks before the letter quoted here was written.
158 chapter five
These three degrees have been copied from the general manuscript with the
Catechisms and Statutes of the Adoption Freemasonry, sent by the Mother
Lodge ‘La Candeur’ in the Orient of Paris to the illustrious Provincial Grand
Lodge of St. Dominique when sending it the Constitution [letters] for its
Adoption lodge dated: from the Orient of Paris and given at the Temple of
‘La Candeur’ the 29th day of the 4th month [of the year] of the Adoption 1781.
Certifĳied by me, Past Master of the lodge ‘De la Réunion Désirée’ in the Ori-
ent of Port au Prince (Island St. Dominique) and of the lodge ‘De la Parfaite
Union’ in the Orient of Paris, Minister of State of the Grand Consistory of the
Sublime Princes of the Royal Secret in France. Signed: Jr. Mangin,86 Kadosh,
Sublime Prince of the Royal Secret.87
The fact that it refers explicitly to these rituals as the “Three fĳirst Degrees”
makes clear that there were more. Furthermore, the manuscript from
which this one was copied contained also “Statutes”, which in this copy
apparently were not transcribed. All in all, the original document from
which this one was copied must have looked much like Ado1778, to part
of which its contents are almost verbally identical. The signifĳicance of this
document is twofold. In the fĳirst place it shows the origin of this group
of rituals to have been the lodge ‘La Candeur’, and secondly it documents
explicitly that ‘La Candeur’ acted as a ‘Mother Lodge’, chartering Adop-
tion lodges even outside France (though in this case in what was then a
French colony).
[Ado1785] Instruction pour les travaux d’adoption (Morison 664). As
opposed to Ado1781, this manuscript includes not only all the degrees and
the Statutes of Ado1778, but adds even three more ‘higher degrees’. The
fĳirst three degrees include a short ritual for the Table Lodge after the fĳirst
degree. Then follow rituals for the degrees ‘Maçonne Parfaite’, ‘Dignitée
Ecossaise’, ‘Sublime Ecossaise’, ‘Elue’, ‘Souveraine illustre’, and ‘Princesse
souveraine de la couronne’ (pp. 19v–69r) and the Statutes (pp. 69v–72v).
Many of the pages have the printed vignette (fĳig. 24) of the “Loge de la
Candeur – A l’orient de Paris”. All the text so far is written in the same
hand, probably of a scribe. At the end we fĳind, however, the following
declarations in diffferent hands, probably those of the persons who signed
them:
Collated with the original deposited in the archives of the honourable Lodge
‘La Candeur’, by us, Archivist undersigned, in Paris the fĳirst of December
1785. [Brother Prauçaing]
86
Could this be Brother Mangeant, mentioned above, who was involved in the decision
to regularize the Adoption lodges?
87
Ado1781 26/27.
Seen and examined by us, Master of the honourable Lodge ‘La Candeur’ in
the East of Paris, the fĳifteenth December 1785. [Brother the Count of Beau-
fort, Master of the Lodge] [Brother Duvaucet, Orator]
[Seal]
Sealed by us, Keeper of the Seals, Stamps and Archives undersigned, in Paris
the fĳifteenth December 1785. [Brother Prauçaing]
Sent by order of the honourable Lodge ‘La Candeur’ by us, Secretary General
and Permanent of the Orders of Her Highness the Sister Duchesse de Bour-
bon, Grand Mistress of All the Adoption lodges in France and Grand Mis-
tress particularly of the lodge ‘La Candeur’ in the East of Paris, the fĳifteenth
December 1785. [[Clément Joseph] Tissot]88
It is therefore clear that this manuscript dates from December 1785, but
it is not clear to which lodge it was sent. Yet, at least, we know now how
such a document – which ‘La Candeur’, when founding a daughter lodge,
would send to it – looked like. Those parts of its contents which occur
in the previous two manuscripts Ado1778 and Ado1781 as well, do corre-
spond again almost verbatim, of course.
For [Ado1786], [Ado1806] and [Ado1820b], see Appendix B.
Guillemain de Saint Victor’s La vraie Maçonnerie d’Adoption

After Louis Guillemain de Saint Victor had published a fĳirst booklet about
Freemasonry in 1752,89 he returned to writing about that subject more than
25 years later. His fĳirst new volume, [Ado1779], was La vraie Maçonnerie
d’Adoption, Londres [= Paris?] 1779. In later years there would still follow
three more volumes. Of those, two contained rituals of the mainstream
male lodges,90 and the third a history of Freemasonry.91 In all his works
with rituals, he presents himself explicitly as a reformer, and the one about
the Adoption Rite is no exception. He complains about the many errors,
which have slipped into the existing printed and manuscript rituals,92
88
Ado1785 72v/73r.
89
Guillemain de Saint Victor 1752.
90
Guillemain de Saint Victor 1785a & 1785b. These pretend to be a new edition, the
original having been of 1783, but I have seen only the 1785 edition.
91
Guillemain de Saint Victor 1787.
92
“… les manuscrits dont ils se servent pour tenir Loge … J’en ai eu plusieurs dans les
mains, & je puis dire sans critique que les plus parfaits sont si contractionnés, si peu con-
formes à l’esprit Maçonique, qu’il faut n’avoir fait aucune reflexion, & ignorer entiérement
la Maçonnerie pour s’en être servi & s’en servir encore tel qu’on fait aujourd’hui” (Ado1779
4). “Les Grades y sont totalement changés & confondus, on y demande au premier ce
qu’on apprendra qu’au second & même au troisiéme, le quatriéme est rempli de faussetés
& de répétitions aussi ennuyeuses que ridicules, les réceptions y sont ômises, ou si elles y
sont, ce n’est qu’un amas de puérilité insoutenables ; les paroles, les signes, les attouche-
mens qui doivent être scrupuleusement réguliers, n’y sont pas mieux traités” (Ado1779 5).
160 chapter five
errors which he claims to correct in his publications.93 One might expect

to fĳind here, besides the ‘La Candeur’ rituals, another amalgamation of
the Grand Orient and the Clermont tradition, but that turns out not to be
the case: this version stands square within the Clermont tradition only.
But Guillemain openly admits to having re-ordered the available material
over the several degrees,94 which is not the only point in which he did not
respect that traditional material. At many points his formulation is very
diffferent from the usual one. Sometimes these may well be regarded in
line with the tradition, but sometimes Guillemain shows either to have
not understood, or to have intentionally rejected and destroyed existing
constructions. Most remarkable in this connection is probably his return-
ing to the Biblical version of the story of Eve. In this case he probably
did not understand what he was doing, because in general he is quite
concerned not to offfend the ladies.
Whether or not the people of his time believed his claims I don’t know,
but they did buy his books. There is no doubt that his was the best-sold
booklet with rituals of the Adoption Rite. Probably no one can say with
absolute certainty how many editions of it were published. Based on Wolf-
stieg’s bibliography one often claims 15, but personally I would be inclined
to guess at rather more than 20. Most of them appeared before the 1789
revolution (i.e. within one decade!), but at least one edition was published
still as late as 1807. In 1786 a German translation appeared and there were
“La principale cause de ce mal est que le premier de ces manuscrits a été fait, d’après ce que
la Mémoire a pu se rappeller des vraies institutions & des réceptions auxquelles on avoit
assisté ; comme il n’y avoit aucun original à suivre, chacun s’est cru en droit d’ajouter ou
de retrancher, selon qu’il le jugeoit à propos, tant qu’à la fĳin l’amour propre & l’ignorance
en ont fait une compilation d’erreurs & de sotises presqu’inintelligibles” (Ado1779 5/6).
93
“C’est pour remédier à un tel abus que j’ai entrepris de faire ce Traité, dans lequel
j’ai rassemblé, non sans peine, les véritables principes de la Maçonnerie ; & de peur d’être
trompé moi – même, ou aveuglé par l’amour-propre, foiblesse trop commune aux hom-
mes, j’ai consulté des Freres plus respectables encore par leur vertus que par le rang qu’ils
tiennent dans l’Ordre, & qui ont bien voulu m’éclaircir des doutes qui m’auroient peut-être
embarassé” (Ado1779 6).
94
“J’ai eu soin sur-tout de ne laisser à chaque Grade que ce qui lui est particulier : ainsi
le premier (1) ne contient, & ne doit réellement contenir que des idées morales sur la
Maçonnerie, c’est pourquoi on nomme la Loge d’Apprentie, Temple de la vertu, non com-
mun à toutes les Loges ; le second est l’initiation aux premiers mysteres, commençant par
le péché d’Adam, & fĳinissant à l’Arche de Noé, comme étant la première grace que Dieu
accorda aux hommes ; le troisieme & le quatrieme ne sont plus qu’une suite des fĳigures de
l’Ecriture sainte, par lesquelles on explique à la Récipiendaire les vertus qu’elle doit prati-
quer”, to which he adds the footnote: “(1) Dans toutes les Loges irrégulieres, la réception de
ce Grade est fondée sur la connoissance de l’Arche de Noé ; puis au second, on a la bonne
foi de revenir à la chûte d’Adam au commencement du monde” (Ado1779 7).
many pirated editions. As far as I checked, I could fĳind no signifĳicant dif-

ferences in the texts of the rituals in the various editions. For my analyses
I used what, according to Wolfstieg, is the second 1779 edition.
Guillemain’s fĳirst three degrees with their catechisms are followed by
one ‘higher degree’ (‘La Parfaite Maçonne’), the Table Lodge of the Par-
faite, and a few songs. As a result of its popularity, this version of the ritu-
als must have been used in many Adoption lodges. One might thus expect
it to have strongly influenced the further development of these rituals.
Le Forestier even regrets that the standardisation of the system into four
degrees by Guillemain in 1779 got rid of the other degrees.95 However, the
younger versions of rituals of the Adoption Rite, which still exist, show
that such an assumption is a strong exaggeration of the influence of Guil-
lemain’s work. In fact, several ‘higher degrees’ are only found for the fĳirst
time after 1779, while for most of them the number of copies in manu-
scripts and editions from after 1779 is larger than that in older ones (see
chapter 9, section ‘High Degrees’).
Also for the fĳirst three degrees the production of new manuscript cop-
ies and printed editions did not at all come to a halt in that year. As far as
I can see, that has much to do with the fact that by this time several dif-
ferent traditions (besides the two main ones at least the ‘Third tradition’
and the ‘La Candeur’ tradition) had developed, and many lodges seem
to have preferred to continue their own tradition, even if that meant the
continued efffort to produce manuscript copies of the rituals, rather than
to adapt to the Guillemain version. Indeed, to my surprise the Guillemain
rituals did not form the start of a new family of Adoption Rite rituals at all.
As a criterion for membership in such a family I defĳined above the pres-
ence of at least ten features from the catechisms of the fĳirst three degrees
in common with the ‘mother version’. But of those many new features
found in Ado1779, only four are found in Ado1860, three in Ado1780c, two
in Ado1907, and one in each of four other versions. That is all. In other
words, one either liked his rituals and then used them as they were, or one
rejected them completely.96
As one would expect, despite its ready availability in printed form, some
manuscripts are no more than just copies of part or all of the degrees
95
Le Forestier 1979 40.
96
Contra Burke & Jacob: “ceremonies in the lodges of adoption did not become stan-
dardized until the 1780s” (1996 530) and Burke: “… the standardization of the catechism
[meant is: ritual, JS] during the 1780s came about when women forced the male Masons
to stop tinkering with their beloved ritual” (2000 256).
162 chapter five
of this booklet. Of these, Ado1779a (containing the fĳirst three degrees),

Ado1779d (with all four degrees) and Ado18aa “Livre de la Soeur Dalbon”
(with only the fĳirst three degrees) are undated, whereas Ado1805 (having
the fĳirst three degrees) bears at the end the seal of the Dutch Freemason
“P. Dúvelaar van Campen SPR+”, on the basis of which it can be dated at
ca. 1805, showing, together with the 1807 edition of Guillemain’s booklet,
that this version of the rituals was still in use during the First Empire. In
1808, a slightly shortened version of all four degrees was published in
B. Picart: Cérémonies et Coutumes religieuses de tous les peuples du monde,
Nouvelle édition, Tome quatrième, Paris: L. Prudhomme [Ado1808a].
A special case is [Ado1779c] Felix Martin: La vraie Maçonnerie
d’Adoption. Respectable Loge de la Trible Union de l’Orient de Sauve. Notes
du Père Martin – capucin. This manuscript, published in transcription by
the foundation Latomia, contains virtually the same text as Guillemain’s
publication. However, Claude Guérillot, who wrote an introduction to it,
states that
the masonic copybooks of Father Félix Martin reveal the existence in Sauve
(a village at the foot of the Cévennes), during the period from 1750 at it’s
earliest to 1780 at its latest, of a masonic lodge, ‘La Trible Union’, at which a
Scottish lodge and an Adoption lodge were attached
which makes clear that this ritual might predate Guillemain, and could
even be its source. Indeed, since it points out that it’s author is “Père Félix
Martin – capucin”, this might be the reason why the Orateur in the rituals
of Guillemain is called: “capucin”.
The Remaining Texts Until the Revolution

[Ado1779b] In the same year 1779 yet another version of the rituals of the
Adoption Rite was published: Nerard Herono (generally assumed to be
a pseudonym, sometimes the real name of the author is supposed to be
Honoré Renard, sometimes André Honoré): Les quatre grades veritables et
uniformes de l’Ordre de l’Adoption, ou Maçonnerie des Dames, [Paris?] 1779.
It belongs to the minor ‘third tradition’ which started with the fĳirst French
published Adoption Rite rituals: Ado1772. More precisely: it is a virtual
identical second edition of Ado1772. It contains the three usual degrees
with their catechisms, a short ritual for the Table Lodge, and one ‘higher
degree’: ‘Quatrième Grade: Loge des Parfaites, ou d’Élues’, all precisely as
in Ado1772.
[Ado1780e] are those texts, which are in the very characteristic hand-
writing of the Maçonnerie des Hommes, which is usually assumed to be
from ca. 1780. So far I found texts of the fĳirst degree (BN FM4 129, fff. 45r–
75v), the third degree (BN FM4 1247, title page + fff. 1r–12r), and the “Sta-
tuts des Dames” (BN FM4 1249, title page + fff. 1r–11v with 44 articles). The
catechisms are related to the Grand Orient Tradition. There are also three
higher degrees: ‘grade des Souveraines jllustres [maçonnes]’ (two copies:
BN FM4 1248 and BN FM4 1251), ‘grade des Ecossaises anglaises’ (BN FM4
1250) and ‘grade des ch[evali]ères de la Lune’ (BN FM4 1252). Interestingly,
these are all only in the copy of the Maçonnerie des Hommes in the BN.
Neither the copy in the GON, nor its fĳirst volume in the NLA, include any
Adoption Rite rituals. However, volume 4 of the GON copy includes “Les
1er., 2d., et 3e. grades des Chers⸫ de l’Etoile d’orient de jerusalem”, which,
though for men only, are yet remarkably similar to the fĳirst three degrees
of the Adoption Rite.97 This Order meets on Christmas Day or January 6th
“and this to commemorate the Star which led the Magi to Bethlehem”.
The tracing board of the fĳirst degree represents “the adoration of the Magi
Kings”. The second degree is about the Fall, and the tracing board of the
third represents a blazing star between two columns, Noah’s Ark on the
mountain with a dove holding an olive branch in its beak, the tower of
Babel, a lamb on an altar, a candlestick with seven candles, and a temple.
[Ado1780a] Loge d’adoption des dames à la maçonnerie (GOF Br. 2138),
states at the cover: “A Mademoiselle flury Reçu à la loge De l’amitié
faubourg St Denis 7bre 1780”, which makes it explicitly from this year. It
belongs clearly to the Clermont tradition. The fĳirst page proper is headed:
“Loge d’adoption des dames a la maconerie d’apres les Principes de mr. de
Saval”, but we don’t know who that was. The manuscript contains several
illustrations. After the usual three degrees with their catechisms follows a
short Table Lodge ritual.
[Ado1783] L’Adoption, ou la Maçonnerie des Dames “à la fĳidélité, Chez le
Silence, 100070083” (GON 5.A.44) at fĳirst sight seems to be just a second
edition of the fĳirst degree of Ado1775b, which belonged to the Grand Ori-
ent tradition. However, that turns out to be not quite the case. The difffer-
ences are considerable. The catechism contains 36 questions (was 25) and
matches neither the Grand Orient nor the Clermont tradition. After that
follows a ritual for the Table Lodge (42–48), and a separately numbered
Recueil de Chansons of which only the fĳirst 14 of its 24 pages are identical
with pages 52–64 of Ado1775b.
97
Maçonnerie des Hommes Vol. IV (GON 240.B.56) 403–484.
164 chapter five
[Ado1786a] Maçonnerie des Dames (MS. Malortie); Lyon (GOF). This

manuscript starts with the following note: “Sent by M. De la Roche, a very
learned and lettered man, former bookseller and printer in this town and
a member of the Govenment of Lyon, at present a burgess of the town,
to M. Soldini, squire, civil servant in the war offfĳice and former King’s
tax collector for farms [?], for Mad.elle de Malortie, an English Lady who
was in Paris on the 6th of July 1786”,98 and is thus explicitly dated to be of
about that year. It contains an exceptionally elaborate description of the
fĳirst degree (5–76), normal descriptions of the rituals for the Table Lodge
(76–87), the second (87–104) and the third degree (104–112), as well as
of one ‘higher degree’: ‘Parfaite’ (113–133 [= 132]). Strangely enough, the
manuscript lacks a catechism for the third degree; those for the fĳirst two
degrees have no clear relation to either the Grand Orient or the Clermont
tradition.
For [Ado1779e], [Ado1779f], [Ado1780], [Ado1785b], [Ado1785c],
[Ado1780b], [Ado1780c], [Ado1780d] and [Ado1784] see Appendix B.
After the Revolution

[Ado1790] This publication: Manuel des Francs-Maçons et des Franches-
Maçonnes, Nouvelle Édition, Philadelphie [= Paris?] (GON 203.A.26) is a
kind of Almanac. Between pages 48 and 49 is bound a sheet, the fĳirst side
of which only states “Calendrier pour l’année MDCCXCI”. Since Alma-
nacs are of course published shortly before the start of the year for which
they are intended, this one must have been published at the end of 1790.
From page 49 onwards it contains catechisms for the three usual degrees
belonging to the Grand Orient tradition, and some songs.
[Ado1793(b)] Maçonnerie des Dames (lodge “Cosmos” (GLFF)). Apart
from the set of catechisms which I gave the code Ado1793a (see Appendix B)
and which belong to the Clermont tradition, it contains descriptions of the
usual three degrees (which I refer to as Ado1793), in many parts remark-
ably close to Ado1761b (and thus also in the Clermont tradition), plus a
second set of catechisms (Ado1793b), which are close to those in Ado1761
and Ado1765c, and indeed like those in the Grand Orient tradition. The
only part, which has no parallel in any other text known to me, is the
“Discours” at page 22/23. The most interesting part reads thus:
98
Ado1786a 3.
[There are no records ] in the English archives of your sex / [being] admit-
ted to their august Ceremonie[s], they have always / [fĳirmly refused] you,
on the other hand we French have for a long time / stood against [those]
whom we ought to make members, but / [now you have] overcome us by
ascribing to us faults which / [we look upon with] horror; your harmful sus-
picions / [have determ]ined us to prove you wrong by admitting you / [into
our lodges.]
The whole text, however, gives the impression of having been transcribed
from two or three manuscripts from between ca. 1750 and ca. 1765. I there-
fore would estimate this “Discours” as from the early 1760s as well, rather
than from 1793, although that year (or 1795, difffĳicult to read) is explicitly
on the manuscript. The inclusion of the two sets of catechisms gives the
impression of a manuscript, made for study, rather than for practical use.
Indeed, virtually all masonic activity had ceased by now. When it
started again, the world had changed forever.
Rituals in Other Languages than French
During the second half of the 18th century, Adoption lodges were not only
popular in France, but also in other European countries and their colo-
nies. Often one used the French language rituals there too, and in two
cases French rituals were even published outside France, in The Hague
(Ado1775b, Ado1783). But sometimes translations were made. I mentioned
above already the translations of La Maçonnerie des Femmes, Londres
[= Paris?] 1774 [Ado1774a] into German in 1775, Dutch in 1778, and again
German in 1783; and the German translation, published in 1786, of Guil-
lemain de Saint Victor’s La vraie Maçonnerie d’Adoption of 1779 [Ado1779].
But there are more printed or manuscript translations of texts from which
we have or don’t have the French original. One mentioned above already
is the Swedish translation of an unknown French manuscript: Loix et Sta-
tuts de la Maçonnerie des Dames [Ado1776a]. Another is the Portuguese
translation of the second edition of probably the tuileur by Vuillaume
[Ado1830T], published in Rio de Janeiro in 1834. I have tried to gather as
complete a collection of French Adoption Rite Rituals as I could, but did
not have the same ambition concerning such texts in other languages, so
the above-mentioned and following ones are no doubt far from a com-
plete listing of those, but it are the ones I happened to fĳind.
166 chapter five
Two Dutch Translations

Two late 18th century manuscript rituals in Dutch have survived. The fĳirst
one is: Regelen voor de Metzelarij bij Adoptie.99 It has three degrees and a
short Table Lodge ritual. It is clearly a contemporary translation of the
French manuscript Ado1770d (GON 123.B.164) and thus also belongs to the
Duke of Brunswick tradition. The second one is called Handboek der Vrije
Metzelarinne of de Waare Metzelarij bij Adoptie.100 It contains rituals for
four degrees and for the Table Lodge, which turn out to be no more than a
translation of Guillemain de Saint Victor’s La vraie Maçonnerie d’Adoption
of 1779 [Ado1779].
Some German Translations

There are several manuscript translations of French texts into German.
The manuscript published in 1986 by Friedrich Gottschalk in Eine Wie-
ner Freimaurerhandschrift aus dem 18. Jahrhundert von ( Joseph) Baurnjö-
pel101 includes the usual three degrees of the Adoption Rite: “Rituel zur
Aufnahme einer Schwester” (167–190), “Aufnahme der Schwestern im 2ten
Weiber grad” (239–244) and “Rituelsschluß der Schwestern Arbeit, im 3ten
Grade” (317–330). The rituals contained in this manuscript turn out to be
a translation of those in L’Adoption, ou la Maçonnerie des Femmes, en trois
grades [La Haye]: A la Fidélité, Chez le Silence, 100070075 (Ado1775b).
They are those, as they were in use in 1793 in the lodge ‘Zur gekrönten
Hofffnung’ in Vienna.102
Then there is an early 20th century German translation of an 18th century
French manuscript ritual Maçonnerie des Dames ou L’Ordre d’Adoption
which at that time was still available in the archives of lodge ‘Carl zur
gekrönten Säule’ in Braunschweig (“XI. Anhang 2 & 3”). The translation
was made by Brother C. Kämpe, Braunschweig, in 1928.103 It comes as no
surprise to see that this ritual belongs to the Duke of Brunswick family.
99
GON 123.C.48, 43 pp.
100
GON 123.C.47, 121 pp.
101
Gottschalk 1986.
102
Gottschalk 1986 vii. The existence of this Adoption lodge may warn those who try to
understand Mozart’s “Zauberflöte” not to overlook a possible influence from this perspec-
tive. Indeed, already on April 5th, 1783, ‘La Candeur’ discussed a letter it had received from
the Count “de Kolwrat, chef d’une L[oge] d’adoption de Vienne” (Minutes Book in the
National Archive of France (ab/XIX/5000/6), f. 95v).
103
DFM 7663.
Its title is even identical to that of the rituals Ado1770, Ado1770b and
Ado1770e.
An even more recent German translation of a French manuscript is
that which Beyer published in 1954 of a ritual he pretends to have found
in Bayreuth,104 but I could not fĳind the original in the Masonic Museum
there. He suggests a relation with an Adoption lodge which would have
met in Bayreuth in 1750/1751, but sees himself already some discrepancy
between this ritual and the Tracing-Board for the second degree (fĳig. 39),
which he depicts and which would have pertained to this lodge. That the
Tracing-Board could be that old seems possible to me, but the ritual he
gives makes, regrettably, defĳinitively the impression of being younger. The
fĳirst two degrees are of the Grand Orient family, while the third degree
stands in the Clermont tradition. Such mixtures of tradition are not
known to me from the really old rituals. The catechisms have 20, 25 and
62 questions respectively.
Stendal
Quite interesting I fĳind the rituals [Ado1785-Stendal] of the Adoption
lodge (‘Damenloge’) ‘Der Tempel der Freundschaft’ (the Temple of Friend-
ship) in Stendal (Prussia, Germany), which was created February 1781.105
Its last recorded meeting took place on 24 June 1789. It was associated
with the male lodge ‘Zum goldene Krone’, which existed in Stendal since
1775 under the Große Landesloge der Freimaurer von Deutschland. The ini-
tiative for the creation of the Adoption lodge came from three Sisters,
Dorothea Ulrike Charlotte von Knobelsdorfff (1748–1822, Mistress, wife of
the Master of the male lodge), Mrs. Von Sudthausen (Mistress, wife of the
Past Master of the male lodge) and Sophia von Wülcknitz (Apprentice,
wife of Major von Wülcknitz). It is not known where they had been ini-
tiated. Count Friederich Wilhelm von Schwerin, an experienced mason,
took care of providing the necessary permission from the Grand Lodge,
and it was he who called together the fĳirst meetings of the lodge.
It is remarkable that the minutes of the Adoption lodge mention only
the initiation of the ladies as Apprentices and as Mistresses, while on 16
January 1786 the lodge worked for the fĳirst time in the degree of “Erfahrene
Schwester” or “Erfahrene Meisterin” (Experienced Sister / Mistress), the
104
Beyer 1954 97 fff.
105
On this lodge see Gerlach 2001. I thank Klaus Bettag for transcribing for me these
manuscripts, which are written in old German (‘Kurrentschrift’) handwriting.
168 chapter five
ritual of which had again been provided by Count von Schwerin. This,
indeed, corresponds exactly with the manuscript rituals of this lodge
which have survived – all three of which start with beautiful illustrations
(fĳig. 25–30) of the lodge and of the tracing board for the degree concerned
– and which are called: “Erster Grad der Lehrlinge” (First Degree of Appren-
tices), “Zweiter Grad der Meisterinnen” (Second degree of Mistresses), and
“Dritter Grad der erfahrenen Meisterinnen” (Third Degree of experienced
Mistresses).106 The contents of these rituals, however, don’t confĳirm their
titles: they are just the usual fĳirst three degrees. In the year in which the
last recorded meeting of the lodge took place, these rituals were also pub-
lished: [Karl Ludw. Friedr. Rabe]: Die angenommene Freimaurerei oder die
Freimaurerei der Damen; Germanien [= Stendal] 1789.107 Their catechisms
have 46, 66 and 40 questions. They stand in the Clermont tradition, more
precisely, recognisably in the ‘Duke of Brunswick’ sub-family, but are quite
substantially modifĳied.
These modifĳications are of several kinds. Among the mistranslations
are not only the titles of the three degrees. When in the third degree the
Candidate has to hit the box with the heart, this is usually done with a
hammer and a chisel. But according to the German text it should be with
a hammer and a pair of scissors (‘Scheere’). The source of the error is clear:
both are in itself correct translations of the French word ‘ciseau’. But it is
also clear that in this context, it is meant to mean ‘chisel’.
Innovations based on the ritual in use in the associated male lodge
include such symbols as the square and compasses, the ‘Zirkel Schlag’ (a
circle with a point in the centre) and plumb-rule, all of which we nor-
mally don’t fĳind in the symbolism of the Adoption lodges. A particularly
interesting case is that of the trowel. Normally in the Adoption lodges,
this is presented to the Candidate as a distinguishing symbol of the third
degree, although the sealing of the lips with it is normally performed in
the second degree. Rituals of male lodges normally don’t use the trowel
as a symbol. In these rituals, however, the Candidate receives a trowel
already in the fĳirst degree, while in the second it is replaced by a polished
silver one, and in the third by a golden one. And that is exactly what
106
Resp. GSPK 5.1.3.-3471 (1785), 5.1.3.-4308, and 5.1.3.-3470 (16/7/1785). The fĳirst two
are signed “HBD Gr v Schwerin, Groß Meister” (HBD Count von Schwerin, Grand Master).
The last one has a note, which states that it was translated from the French original by
C.L.F. Rabe. That was the Deputy Master of the male lodge and the Master of the Adop-
tion lodge.
107
Copy used: GON 213.D.32.
happens in the male lodges of the particular Grand Lodge to which the
associated male lodge belonged.
Among the innovations borrowed from external sources, probably the
most remarkable is the club of Hercules. It fĳigures in the second degree,
and symbolises the constancy in our battle against our vain lusts.
Finally there are some modifĳications, which seem not to fall in any of
the previous three classes. One is the use of the word ‘Vitruve’ (mistrans-
lation of ‘Vertu’?) as password in the fĳirst degree. Quite remarkable is the
fact that one question of the catechism asks about the number of degrees
which a Lady Mason may reach. The answer is “Five, namely, the degree
of the Apprentices, that of the Mistresses, that of the Experienced Sisters,
that of the Elected Sisters, and that of the Sisters Architects”.108 Another
example is that the snake in the second degree is not wound around the
tree in the Garden of Eden,109 but appears as a separate, and positive, sym-
bol. It is “the symbol of Wisdom and indicates its Strength”.110 Another is,
that the 11 stars, normally found only in the third degree as symbol of the
11 brothers of Joseph, are here represented on the tracing board of the
second degree in a particular shape which I did not encounter anywhere
else: there is a big fĳive pointed star shaped as a kind of band, referred to
as the Blazing Star (itself an expression normally reserved for the male
lodges); fĳive small stars are in the fĳive outwards points, fĳive others inside
the fĳive inwardly directed ones, and one in the centre. It is interpreted
as follows: “This Star indicates the masonic Light, the central one rep-
resents the Reason, which gives it its fĳirst splendor; the next fĳive show
the fĳive cardinal masonic virtues, which were already explained to you
as Sisters Apprentices, and the outermost ones represent the fĳive degrees
in Masonry”.111 This enumeration of such examples of modifĳications is not
exhaustive.
108
“Fünfe; nehmlich den Grad der Lehrlinge, / der Meisterinnen, der Erfahrenen Schwe-
/ stern, der Auserwählten Schwestern, / und der Bau Meisterinnen” (GSPK 5.1.3.-4308 34).
109
The tracing board, which Beyer assumed to belong to the lodge that would have
met in Bayreuth in 1750/51, also has no snake around it. See the picture in Beyer 1954, XIV,
opposite 97 (= Fig. 39).
110
“Die Schlange ist das Sinnbild der Weisheit und bezeichnet deren Stärcke” (GSPK
5.1.3.-4308 22).
111
“Dieser Stern bezeichnet das maurische Licht, der mittelste, stellet die Vernunft vor,
der ihm den ersten Glantz giebt; die 5 nächsten zeigen die 5. Haupt Tugenden der Mau-
rerey an, die Ihnen schon als Lehrlings Schwestern erklärt worden sind, und die äußersten
bedeuten die 5 Grade der Maurerey” (GSPK 5.1.3.-4308 20).
170 chapter five
Two English Translations

It has often been claimed that Adoption lodges were never active on Brit-
ish soil. That, however, is quite unlikely, given the fact that there exist
two printed editions of English translations of rituals for such lodges. If a
publisher regards it economically worthwhile to publish a booklet, then
he must have a reason to assume that a sufffĳicient number of copies will be
sold to cover at least his costs. Such a quantity of copies could hardly be
expected to sell if there had not been at least one Adoption lodge, which
was interested in buying them. Indeed, in the case of the younger booklet
[Ado1791E], which was published in 1791, only two years after the French
revolution, and during the time when a large number of French noblemen
and women fled from France to England, and especially London, one may
well expect these men and women to meet and to continue certain prac-
tices which they were used to engage in together, such as holding Adop-
tion lodge. Obviously, the larger number of potential Candidates under
these circumstances would be English speaking, wherefore an English
translation of the rituals would be very useful.
The older one [Ado1765E], being of 1765, even seven years older than
the fĳirst French printed edition, is more difffĳicult to explain. However, both
belong to the Duke of Brunswick tradition, and that places them within
a context of military lodges, which were often dominated by second and
third sons from noble families. During the Seven Years War (1756–1763)
England had supported Prussia, and the bond of friendship between the
two countries continued after this war. Still during the War of Indepen-
dence of the American colonies (1774–1783) Prussia sold large numbers
of soldiers to England. We have seen already, that the manuscript ritual
Ado1770, which is explicitly dated as to be of 1770, and which was written
for a Brother who was “An infantry Lieutenant in the service of Bruns-
wick”, is today in the possession of the library of the United Grand Lodge
of England. Also the fact that it contains a note that this manuscript “was
originally in the possession of A.F.A. Woodford, P.G.C., editor of Kennings’
Masonic Cyclopaedia, etc.”, suggests an English past for the document.
We saw already that Duke Ferdinand of Brunswick was a general in the
army of Frederick the Great of Prussia during the Seven Years War, that
he was initiated in the lodge of Frederick in 1740, and that he became
English Provincial Grand Master for Brunswick in 1770. This underlines
the masonic relations, which may well have been established during the
Seven Years War, between Brunswick and England. In that context, it is
quite conceivable that during the Seven Years War, English offfĳicers got
involved in an Adoption lodge attached to a Prussian military lodge under

Brunswick, and that after that war was over in 1763, back in England, they
opened one there as well.
[Ado1765E] Womens Masonry or Masonry by Adoption, London 1765
(UGLE BE.825.Sis), is claimed to have been written “by a Sister Mason”. It
was “printed for D. Hookham, in Great Queen-street, Lincoln’s-inn-fĳields”
and its price was one shilling, which at that time was rather expensive,
compared for example with the price of only 6d. of Prichard’s Masonry
Dissected.112 It contains the rituals for the usual three degrees with their
catechisms (with 17, 19 and 35 questions respectively) and a short Table
Lodge ritual without toast list. It is closest to Ado1770d.
[Ado1791E] Free Masonry for the Ladies; or the Grand Secret Discovered
(Circulating Library 37), Printed for W. Thiselton, Goodge Street, Tot-
tenham Court Road [London], [Dedicated] To Her Royal Highness the
Duchess of York [Dedication dated “Nov. 22, 1791”] (UGLE A.795.Fre) has a
beautifully engraved frontispiece and title page (fĳig. 31). The frontispiece,
depicting the tracing board, consists of a vertical double square, divided
by a horizontal line into two perfect squares. In the upper one at the top
left, a skeleton with an arrow in its right hand; right a comet with its tail
pointing downwards. Below them, in the centre, a tree with a chain of
19 rings in the form of an arch over it, and a garter with “VIRTUE and
SILENCE” below it. Below the garter is a ring in the form of a snake biting
in its tail. In the lower square at the top: the sun with 11 rays (left) and a
moon. Below them is a rainbow between two clouds. In the centre we see
a heart, to the left of which Noah’s Ark, and to the right a patriarchal cross
with three bars. At the bottom a sword, below which the text: “Publish’d
as the Act directs Nov. 1. 1791”. The title page shows at the top an angel
with a blazing sword in the right, and a laurel crown in the left hand.
Below the middle are depicted: fĳive burning candles; a ladder with three
rungs, an altar with a hammer, and a pyramidal tower of 8 steps; a trowel;
and again fĳive burning candles. After the title page follows the mentioned
dedication (on two unnumbered pages), a preface, and the three degrees
with their catechisms (of 21, 26 and 50 questions respectively). There is a
“Collation” after, and clearly belonging to the second degree. It has a list of
no less than 12 “sentiments [= toasts] given during the supper”, but these
are very diffferent from the usual French ones. Generally, though this ritual
112
But in 1765 the price of Shibboleth was also one shilling and in 1762 that of Jachin and
Boaz even no less than one shilling and six-pence.
172 chapter five
clearly belongs to the Brunswick tradition, it deviates considerably from

it in many places.
The dedication to the Duchess of York, dated “Nov. 22, 1791”, is very
interesting. It starts thus: “Madam, the acquisition which this country has
received by your alliance with a Prince of the House of Brunswick, and
the general estimation of every admiring Briton, induce me to inscribe the
subsequent pages to your Royal Highness. The propriety of this dedication
will, I hope, be admitted by the example of your amiable Consort, he hav-
ing been initiated into the mysteries of the Fraternity; …”. The Duchess of
York referred to here was Princess Frederica Charlotte Ulrika Katherine of
Prussia (7 May 1767–6 August 1820), daughter of Frederick William II of
Prussia and Elisabeth Christine of Brunswick-Lüneburg. She married 29
September 1791 at Charlottenburg, Berlin, and again on 23 November 1791
at Buckingham Palace, London, Prince Frederick, the Duke of York and
Albany, the second son of George III – even though she was his cousin
– whereby she became the Duchess of York and Albany. The date of the
dedication of this booklet to her is, probably not accidentally, one day
before this marriage in London. The reason for the dedication of this ritual
from the Brunswick tradition to her might be the relation of both her and
her husband to “the House of Brunswick”, which is not the usual way to
refer to either her or Prince Frederick.
There even exists a diffferent (undated, but probably slightly later)
edition of this booklet (UGLE A.795.Wil), probably published in Dub-
lin, which has an added title page,113 as well as at the end the addition
of two “lessons”, which are lists of Biblical quotations. The fĳirst list con-
tains 28 quotations about friends, the second 13 quotations, mainly about
love. Then follows a page with two Anthems, the fĳirst one of which was
sung at the ceremony of laying of the foundation stone, the second at
the dedication of Free-Masons Hall. These again are followed by two
Odes and a Prelude (to a play). The Anthems, Odes and Prelude were all
fĳive published before.114 But it was only in The Elements of Free-Masonry
113
There is even a third copy, in the BL (4784.bbb.25.(2.)), which has at the original
engraved title page the text at the bottom (“Printed for W. Thiselton, / Circulating Library
37 / Goodge Street, Tottenham Court Road”) replaced by “London Printed and Sold by
T. Wilkinson, / No. 40 Winetavern Street Dublin” and adds on the printed title page:
“LONDON: / Printed, and DUBLIN, re-printed, by / Thomas Wilkinson, No. 40, Wine-tavern-
Street”. Apart from those changes, this edition is identical to the copy UGLE A.795.Wil.
114
For example, Ode I is found in The Pocket Companion and History of Free-Masons,
London 1754 326/327 and in Laurence Dermott: Ahiman Rezon, London 1756 174. The 1776
edition of Jachin and Boaz contains Ode I on page 43 and Ode II on pages 42/43, while the
Delineated, Liverpool 1788 (“Printed and Sold by R. Ferguson, Dale-Street,

for R. Ray. Master of Lodge 53”) that all fĳive, including for the fĳirst time
the full length version of the Prelude, are found together.115 So, probably
that will have been the source for Ado1791E. Signifĳicantly, then, these texts
seem to have been written originally for male Freemasons, not for female
ones. However, they were adapted for the new context. In the fĳirst Ode,
the following lines from the version in The Elements:
Crown the Bowl, and fĳill the Glass,
To ev’ry Virtue, ev’ry Grace;
To the Brotherhood resound
Health, and let it thrice go round.
were changed into:
Crown us now with lovely Peace,
With ev’ry Virtue, ev’ry Grace;
To the Sisterhood resound
Health, and purest Love abound.
while these lines were added to the Prelude:
The Ladies are admitted to our Rites,
In them both Love and Secresy unites;
They glow with softest Pity for Mankind,
They are to true Humanity inclin’d.
Our Myst’ries teach to shun nocturnal Revel,
And square our Actions by the Plumb and Level.
Furthermore, both the Odes and the Prelude refer several times to Astraea,
the prelude once to “our Royal Order”, and the procession of virtues in the
Prelude (pp. 61/62) reminds of the virtues represented by the rungs of
Jacob’s Ladder in the rituals of the Adoption Rite. This suggests that these
texts were, if not composed, then at least selected for an Adoption Rite /
‘Harodim’ context.
1779 edition has them on pages 41 and 40/41 respectively. The Principles of Free-Masonry
Delineated, Robert Trewman: Exeter 1777 has Anthem I on page 98, Anthem II on pages
105/106, Ode I on pages 204/205 and Ode II on pages 206/207, while The Free Masons
Repository, J. Sketchley: Birmingham [1785] has the two Anthems on page 2 and Ode I on
pages 39/40 of its “A Collection of Masons Songs, Odes, &c.”. Finally, The Institutions of
Freemasonry, Liverpool: Printed and sold by Thomas Johnson, in Castle-Street, 1788 has
the Anthems on pages 77/78 and 83, the Odes on 165/166 and 167, and a fĳirst, short version
of the Prelude on pages 142–145.
115
Anthem I and II on page 67, Ode I on pages 69/70, Ode II on 70/71, and the Prelude
on 89–92.
CHAPTER SIX
THE DOCUMENTS IN CONTEXT II: THE NINETEENTH CENTURY
During and after the French Revolution, not only male, but also female
Masons in France often continued acting according to the principles
they had learned in their lodges. Probably the most famous example is
Marie-Thérèse Louise de Savoie-Carignan, Princesse de Lamballe. She was
not only Superintendent of the Household, but also a close friend of the
Queen, Marie Antoinette. Sister-in-law of the Grand Master, the Duke of
Chartres, she visited with him, his wife and his sister several times the
Adoption lodge ‘La Candeur’, and became herself Grand Mistress of the
Adoption lodge ‘Le Contrat Social’. The principles of friendship and loy-
alty, stimulated and fostered by the rituals of the Adoption lodges, seem
to have shaped her character deeply. Even though Marie Antoinette was
not a Mason, the Princess would not leave her friend in time of danger
after the Revolution.
[F]rom the beginning of the troubles, the princesse de Lamballe remained
behind to be with the Queen. When she fĳirst heard that the royal family had
been forced to leave Versailles and go to the Tuileries in Paris, she immedi-
ately left to be with the Queen, travelling at midnight to get there as soon as
possible. … Even as the Revolution became more dangerous with each year,
the princess remained close to the Queen. From time to time she left, but
she always returned. It seems never to have occurred to her to escape. It is
not that she underestimated the danger. The comte Alexandre Tilly, in his
memoirs, wrote that the princess, in returning from abroad one time ‘knew
well that in leaving England, where she was safe, to return to France, she
exposed herself to the certain dangers of the approaching menacing crisis
of the royal family.’ … Even the Queen tried to save her from the fate of the
royal family, saying to the princess, according to Mme Guenard, ‘But you,
my dear Lamballe, who have no tie whatsoever to keep you here, why not
look to the Court of Savoy for a tranquil retreat during this stormy time?’ At
the end of 1791 the princess wrote to her cousin, the Landgraefĳin de Hesse-
Rothembourg, a long letter spelling out clearly her knowledge of the trials
she would face and her intention to sufffer all of that for the Queen: ‘… I
needed all my feelings for her to make me leave the sojourn at Aix and
conquer the repugnance I felt at coming to this place; but the moment the
Queen showed a desire for me to come back to her, I left immediately and
have come to occupy my lodging at the Tuileries where I was settled the
very day of my arrival. I came alone; I didn’t want to deprive my ladies of
176 chapter six
their tranquillity nor did I want the nobility attached to me to put up with
humiliating things because of me, since so far as I am concerned, I will sacri-
fĳice everything for the Queen.’ In the end she paid the ultimate price for her
loyalty. She was imprisoned and [in September 1792] summarily executed
after a short trial by a kangaroo court. Her headless body, badly mutilated,
was dragged through the streets to an area outside Marie Antoinette’s prison
window where it was dumped to terrorise the Queen. Her head was paraded
around separately.1
Burke attributes the behaviour of the Princess explicitly to her character
being shaped by the experiences in the Adoption lodges, and that indeed
may well be the case.
The history of French freemasonry in the 19th century is so complex,
that it may be worthwhile to draw in this paragraph a global picture,
which will then be elaborated in the sections which follow. In this cen-
tury, the landscape of Grand Lodges in France changed considerably.2
The two main players were the Grand Orient de France (GOF) and the
Supreme Council (SC) of the Ancient and Accepted Scottish Rite (AASR).
Both worked not only in the three ‘Craft’ degrees of Entered Apprentice,
Fellow Craft and Master Mason, but also in a number of ‘higher’ degrees:
the Rite of the GOF had all in all 7 degrees, and that of the SC 33. The
fĳirst three degrees were worked in their Craft lodges (in French called
loges symboliques), the ‘higher’ degrees in bodies of diffferent names of
which ‘Chapter’ is best known. There were two main developments. On
the one hand there was the escalation of the difffĳiculties in the relation
with the Roman Catholic Church, leading to more and more, especially
intellectual, Freemasons getting fed-up with the constant flow of Papal
Bulls against freemasonry, which eventually led to the development of an
explicitly anticlerical brand of French freemasonry. On the other hand,
the Craft lodges (especially the more anticlerical ones) eventually did not
want to be governed anymore by the bodies which included the ‘higher’
degrees as well, which led to the creation of the Grande Loge Symbolique
Écossaise (GLSE), in which name the word ‘Symbolique’ indicates that it
was concerned with Craft lodges only, and ‘Écossaise’ that it worked with
a version of the rituals of the AASR.
1
Burke 1989 289.
2
See for this overview Harris 1964; Chevalier 1974/75 Vol. 2 & 3; Rognon 1994; Jupeau
Réquillard 1998; Combes 1998/99.
the documents in context ii: the nineteenth century 177
1797–1815
Context
In 1797, the Grand Orient de France still only numbered eighteen lodges,
three of which were in Paris. But from 1799 onwards, French Freemasonry
started to reorganise itself. In April that year, Roëttiers de Montaleau suc-
ceeded in having the Grand Orient and the Grande Loge sign a concor-
dat, which in fact meant a take-over of the remains of the Grande Loge
by what was left of the Grand Orient. From now on freemasonry grew in
numbers again, and the next year the GOF had 74 lodges, 23 of which
were in Paris. November 9th, 1799, Napoleon had performed a coup d’état
and become the First Consul of France. This was the beginning of a new
period of relative stability.
In 1801 the fĳirst Supreme Council (SC) of the Ancient and Accepted Scot-
tish Rite (AASR) was formed in Charleston, South Carolina. On Feb. 21, 1802
Alexandre François Auguste, count of Grasse, marquis of Tilly (1765–1845)
received a patent from the Charleston SC making him ‘Grand Commander
for life of the Supreme Council in the French West India Islands’. In 1804
De Grasse-Tilly arrived in France and in September he created a Supreme
Council for France, of which he was again the Grand Commander.
A month later, he created the Grande Loge Générale Écossaise, which
from then on chartered both lodges and chapters. In December, the
Grande Loge Générale Écossaise, under pressure of Napoleon, merged with
the GOF; a concordat was signed by the SC and the GOF. But already in
September 1805 the SC reclaimed its independence.
From 29 December 1798 onwards Adoption lodges are known to have
met again.3 The 9th of Ventôse of the year 8 of the Revolution (28 Febru-
ary 1800) an Adoption lodge was held by the lodge ‘De l’Amitié’ in Paris.
Those present were clearly aware that it was for the fĳirst time after the
interruption that this happened in their lodge again, and the enthusiasm
was so great, that it was decided to publish the protocol of the event.
The tone of the protocol is exalted and conveys well the happiness of the
participants. The most prominent Freemason in France of that time, Roët-
tiers de Montaleau himself, presided over the event, and no less than 80
Sisters participated. After all others had taken their places:
3
Jupeau-Réquillard 2000 64.
178 chapter six
The G[rand] M[istress] was anxiously awaited with great anticipation ; three
D[irectors] of Ceremonies preceded her entry, harmonious sounds could
be heard and the V[ery] W[orthy] S[ister] Barillon, G[rand] M[istress] was
brought in with the greatest of ceremony and conducted to Asiatic climes;
she was placed on the right of the W[orshipful] G[rand] M[aster].
By her slender fĳigure, her noble bearing, her artless grace, the charm
of her face, the simplicity of her attire at the same time rich and elegant
we recognised the Goddess of Friendship. All the S[isters] rivalled each
other over and over again in beauty, youth and purity; all were robed in a
way which suited the beauty of the place; happiness radiated from every
countenance.
…
A young lady Candidate was waiting in silence in the D[arkened]
M[editation] Ch[amber]. The G[rand] M[istress] commanded the 1st⁙
D[irector] of C[eremonies] to take to her the questions to which she must
reply in writing. No sooner had her answers to the questions been com-
municated to the B[rothers] and S[isters] than the D[irector] of ceremonies
announced that there was an uninitiated lady (‘une profane’) who requested
the privilege of being admitted, and he said that she called herself Felicity,
had the age of Hebe, and was a native of Amathonte in European climes.
All votes were in agreement that she should be admitted to the trials:
entry to the garden [of Eden] was granted to her. Like Love, her eyes were
covered with a blindfold. Her slim and light fĳigure, her childlike grace, what
could be seen of her face upon which there played a ceaseless kindly smile
revealing the white teeth of her pretty mouth, everything gave everyone
warm feelings towards her. The tastefulness, the purity of her garb added
still further to the charms of her person. A crown of roses composed the
only adornment to her fair hair; a white veil of the utmost fĳineness fell right
down to her feet and was divided into several bands, each one being lined
with a garland of the same flowers.
Simplicity of soul and the naivety of youth dictated the answers to the
questions which were put to her.
Already purifĳied by water and fĳire nothing now remained of her primi-
tive and uninitiated being. She had yet one more trial to undergo; she was
willing to do it but every voice united to request that she be spared it.
The thorns of the roses with which she was crowned had treated her with
respect; we would have feared, just like them, to spill even a drop of such
noble blood.4
The protocol goes on in the same way for page after page. As a piece of lit-
erature it has no doubt quality! And such descriptions of the performance
of such rituals are really rare. However, when we compare this account
with the fragments from the protocols of the lodge ‘La Candeur’, quoted
4
Ado1799P (GON 212.D.123) 3–6.
in the previous chapter, one thing is striking: there the most remarkable
feature was the equality with which the men and the women treated each
other, whereas here that is completely lost. The description of both the
Grand Mistress and the Candidate describe in detail their attractiveness
as women, something which in the ‘La Candeur’ protocols would have
been regarded as absolutely offfensive and unacceptable.
Françoise Jupeau-Réquillard points out that, starting with the Franco-
Prussian War of 1870, after each lost war the position of women in France
deteriorated severely. The men take over and the women have to make
way for those in power. These are no times for feminism.5 She makes
the same point with respect to revolutions, which “are always followed
by periods of restoration which bring back order to those aspects of life
blamed for the excesses, and the subordination of women is always an
essential part of that”.6 The French Revolution was no exception to this
rule. The few rights, which women had been able to obtain during the
republic, were soon lost again.7 Men, led by Napoleon, now settled their
afffairs in a way that left no room for women. If they were looked upon at
all, it was not with admiration, but with lust.
Also, the aristocracy had been decimated, and those who had survived
the Revolution had lost their influence. Even when Napoleon assumed the
status of Emperor, the culture had become bourgeois and the Code Civil of
1804 reinforced the subordinate position of women.8 Nevertheless, it was
precisely during the Napoleonic area that Freemasonry in general, and
with it the Adoption lodges, flourished once more (see fĳig. 32). In Decem-
ber 1804 Napoleon crowned himself Emperor of France. The next year,
Joseph Bonaparte, brother of the Emperor, was appointed Grand Master
of the Grand Orient de France and the statesman and trusty of Napo-
leon, prince Cambacérès, his Deputy Grand Master. The Empress Marie
Josèphe Rose dite Joséphine de Beauharnais (1763–1814), born Tascher de
La Pagerie, married to Napoleon Bonaparte from 9/3/1796 to 15/12/1809,
accepted herself the function of Grand Mistress of the Regular Adoption
lodges of France.9 Therewith the participation in these lodges was not
only sanctioned, but made attractive for every woman who wanted to
play a role in France.
5
6
7
Jupeau-Réquillard 2000 59–63.
8
9
Thiébault 1805 15–17; Pinaud 2000 70; Hivert-Messeca 1997 159–161.
180 chapter six
The Rituals
This period from 1800 to 1815 lasted roughly the same length of time as
that from 1775 to 1789, but we have far less ritual documents from it.
Three of them were already discussed above and are here only mentioned
again because the fact that during this period copies of older rituals were
used should not be overlooked. Then follow the two editions of the offfĳi-
cial rituals of the Grand Orient de France, two related manuscripts and a
later Tuileur. Finally there is a further heterogeneous group of fĳive other
manuscripts.
Copies of Older Rituals

The manuscripts [Ado18aa] La Vraie maçonnerie d’adoption (BN FM4 161)
and [Ado1805] 1er, 2me & 3me Grade de la vraye maçonnerie D’adoption
(GON 123.B.53) and the chapter [Ado1808a] “Loge d’Adoption” in B. Picart:
Cérémonies et Coutumes religieuses de tous les peuples du monde, Nouvelle
édition, Tome quatrième, Paris: L. Prudhomme 1808, are only copies of
Ado1779 and were discussed there. In this context it is worth remem-
bering that at least one edition of Ado1779 (Guillemain de Saint Victor’s
popular booklet) was published in 1807.
[Ado1806] “Adoption” (GOF) is a ritual from the ‘La Candeur’ tradition,
which started with Ado1778. This manuscript was discussed there.
The Printed Rituals of the Grand Orient de France and Related Texts
[Ado1807] Maçonnerie d’Adoption (GON 40.E.16). In 1786 the Grand Orient
de France had decided on standardising its Rite of seven degrees (since
then known as the Rite Moderne or Rite Français), and the next year it
had sent manuscript copies of these rituals to all its lodges.10 In 1801 these
rituals were published in a rather unusual form, giving for each degree
separate booklets for the diffferent functions.11 The text of each page is sur-
rounded by a double black line. Since this form is so unique, the fact that
the rituals for the Adoption Rite which were published in 1807 have exactly
this form allows for no other conclusion than that they were intended as a
companion to the Grand Orient rituals for the male lodges and thus must
be regarded as more or less the offfĳicial Adoption Rite rituals of the Grand
10
On this Rite see: Mollier 2004.
11
Le Régulateur du Maçon, Hérédon, L’an de la G⸫ L⸫ 5801; Le Régulateur des Chevaliers
Maçons, ou les Quatre Ordres Supérieurs, suivant le régime du Grand-Orient, à Hérédom, se
trouve à Paris, Chez les FF⸫ Caillot, … [et] Brun, … [1801].
Orient.12 Indeed, their catechisms (with 22, 34 and 47 questions) stand pri-
marily in the Grand Orient tradition, though also an almost equally strong
influence of the ‘third tradition’ is noticeable.
[Ado1808] Le Régulateur portatif de la Maçonnerie d’Adoption (GON
42.A.24) is probably a pirated edition of Ado1807. Their texts are abso-
lutely identical, but in this edition there is just one book with all the text
of all functions of all the degrees, just as all previous editions of rituals
had been.
[Ado1807a] Loge d’adoption (GON 122.B.1) is a ritual from a manuscript
which belonged to a Brother L. Bontems. It contains a ritual for the fĳirst,
and catechisms for all three usual degrees (with 28, 36 and 46 questions
respectively), which have many characteristics in common with Ado1807
only. That is the reason why I gave it this code. Strangely enough, the cat-
echism of a fourth degree, ‘Maîtresse Princesse’, is placed between those
for the second and third degrees. The manuscript also contains a quite
long discourse (pp. 201–205).
[Ado1810] Rituels d’adoption au grade d’apprentie de la loge “Chevaliers
de la Croix”, Paris (BN FM2 60 bis) is a dossier, containing fragments of
rituals which follow basically those of Ado1807 again. However, the most
interesting part is a catechism for the second degree (23 questions), which
is deviant from that in Ado1807 and much closer to the La Candeur tradi-
tion. Furthermore, the ritual texts in this dossier are preceded by lists of
decisions taken during meetings of the Lodge Committee, held 6 and 20
December 1810, where the standardisation of the clothes of the Sisters was
decided upon. That this was necessary on these dates becomes clear from
another, printed, document: Chevaliers de la Croix. Loge d’Adoption. Rap-
port et Réglement,13 from which we learn that the lodge had only decided
on November 8th, 1810, to have an Adoption lodge. This document also
contains the by-laws of this Adoption lodge, which was inaugurated on
20 December 1810.14
[Ado1856T] C.A. Teissier: Manuel général de maçonnerie; comprenant …
les trois grades de la Maçonnerie d’Adoption (1st ed.), Teissier, Paris 1856
(GON 39.D.10, 245–280) contains more than the usual tuileurs, especially
12
Compare also their title with the previous ones: Maçonnerie d’Adoption, Hérédon,
L’an de la G⸫ L⸫ 5807, Paris, chez le F⸫ Brun, …
13
I found three copies of this publication: GON 212.D.124, GOF 5163.5, and Bibliothèque
GLFF (I thank Françoise Moreillon for providing me with a photocopy of this last copy).
14
Procès-Verbal de la séance inaugurale de la L⸫ d’Adoption des Chevaliers de la Croix,
O⸫ de Paris, Paris 1811 (GOF 5118.3 & 5163.6).
182 chapter six
also catechisms for the three usual degrees (of respectively 22, 32 and 47
questions), which are, however, virtually identical to those of Ado1807. A
second edition was published in 1865 (GON 39.D.11), and a third edition
even as late as 1883 (GOF 5175).
Some Other Manuscript Rituals

[Ado1802] Ximanim Vennenit: “Instruction pour … une Loge d’adoption …
de la L⸫ des amis réunis, à l’O⸫ de Paris” in: Clef du Tresor (GON 122.E.3).
This manuscript gives rituals for the fĳirst three degrees (with 19, 23 and
41 questions respectively) as well as one ‘higher degree’: ‘Parfaite ou Élue’.
It belongs predominantly to the ‘third tradition’ (giving, for example, a
description of the Tracing Board which matches exactly the picture of
Ado1772), but also shows signs of being influenced by the Grand Orient
tradition.
[Ado1810a] Maconnerie D’adoption (Kris Thys) is a manuscript ritual
from Belgium (which was occupied by France at that time) in private pos-
session.15 It describes rituals and catechisms (with 22, 27 and 41 questions
respectively) of the usual three degrees, clearly in the Grand Orient tradi-
tion, followed by a Table Lodge ritual. Since the fĳirst toast is that to “the
Emperor, the Empress, and the Royal family”, it must be from the First
Empire, so I estimated it to be from ca. 1810.
[Ado1812] l’adoption ou la maçonnerie des femmes (DFM 7762) is a
manuscript containing only a ritual and catechism (with 28 questions), in
the Clermont tradition, for the fĳirst degree, followed by a discourse. It is
offfĳicially estimated to be from ca. 1812.
[Ado1814a/b] “Maçonnerie d’Adoption” in: E. Mayer: Chronik der Logen
in Posen (DFM 7662)16 contains in fact part of two diffferent manuscript
rituals in transcript. The fĳirst one [Ado1814a] dates, according to the table
of contents, from 1814, but at the top of the fĳirst page of the transcription,
it states – in French – that this manuscript was copied in Würzburg from
a copy book of the Grand Orient de France from 1804. However, it difffers
greatly from the norm and is therefore difffĳicult to ascribe to a particular
tradition. Of this ritual only the fĳirst two degrees were published, sup-
pressing the catechisms.
The second one [Ado1814b] is completely undated. Some text frag-
ments are given both in French (left) and Polish (right). Indeed, what
15
I thank Kris Thys for providing me with a photocopy of this ritual.
16
Mayer 1870 114–133.
was called ‘Posen’ in 1870 and then belonged to Germany, now is called
‘Poznan’ and belongs to Poland. Regrettably, of this manuscript the tran-
scription includes only the start of the fĳirst degree. It, again, difffers greatly
from the norm.
1815–1870
Context
On June 18th, 1815, Napoleon was defeated by the allied armies in the battle
at Waterloo. That ended not only the Napoleonic area, but also the ‘long
eighteenth century’. The Bourbons returned on the throne of France, fĳirst
Louis XVIII, then (1824) his brother Charles X. In 1830 he was replaced by
the ‘bourgeois king’ Louis Philippe d’Orléans, son of Philippe Égalité. A
new revolution in 1848 brought France the ‘Second Republic’, with as its
president Louis Napoleon, who, in 1852, turned the country into the Sec-
ond Empire with himself as Emperor Napoleon III. This situation lasted
until the Franco-Prussian war of 1870.
In 1814 the relation between the GOF and the SC became tense again,
both Orders claiming authority over all their degrees, i.e. both the ‘Craft’
and the ‘higher’ ones. After the fall of Napoleon in 1815, the two Orders
became full-blown rivals, the GOF creating its own SC, and from 1816
onwards the SC of De Grasse-Tilly constituted its own Craft lodges. In
1822, there were six of these Craft Lodges, now forming the Grande Loge
Centrale (GLC), under the SC. In 1830 it were about 35.
There then appeared [i.e. in 1830] openly in the press, and in particular in the
Journal des Femmes, the notion of the regression of their position: women
are more deprived of their rights than under the Ancien Régime. Feminism
was born, or at least the word coined by Charles Fourier in 1837. . .17
Around this time the nationalist movement in Italy started, led by two
Freemasons: Giuseppe Garibaldi (1807–1882, initiated in 1844) and Camille
Benso, Comte de Cavour (1810–1861), which caused successive Popes to
fĳight against them and for the maintenance of the Church State, with the
weapons they had: the Papal Bulls. As a result, a large number of Bulls
against Freemasonry were issued. The French Freemasons, not aware of
17
184 chapter six
the reasons behind them, assumed an assault on themselves, and so many

of them became more and more anticlerical.
After the revolution of 1848, the GOF adhered to the Republic, ruled by
the president Louis Napoleon, and adopted the republican motto: ‘Liberté,
Égalité, Fraternité’ (‘Liberty, Equality, Fraternity’), while the SC suspended
its work. That same year, one lodge of the Grande Loge Centrale, no longer
willing to work under a high degrees body, split offf and formed the Grande
Loge Nationale (GLN) of Craft lodges only; soon 6 other lodges joined it,
eventually it would have 11 all in all. Both the GOF and the SC opposed
the GLN, and together they obtained its interdiction by the government;
January 1851 the GLN was abolished.
The new constitution, adopted in 1849 by the GOF, opened with the
statement: “Freemasonry, an eminently philanthropical, philosophical
and progressive institution, has as its basis the existence of God and the
immortality of the soul”.18 This was a clear attempt to convince the Pope
about the good intentions of the Order. Yet, the same year the Papal Bull
Quibus Quantisque Malis was promulgated, which was directed against
naturalism and which equated Freemasonry with Communism and
Socialism.
When in 1852 Louis Napoleon was proclaimed Emperor Napoleon III,
the GOF at once elected Prince Murat, nephew of the Emperor, Grand
Master. Within ten years the GOF lost 100 lodges due to the dictator-
ship of Murat. As a result, the Emperor appointed in 1862 his Marshal
Magnan (who was not yet a Freemason) Grand Master of the GOF. Mag-
nan’s attempts to become Grand Commander of the SC as well failed. He
politicised the GOF. As a result, the anticlerical Freemasons moved there,
while the more traditional ones went to the SC. Pope Pius IX issued the
Bull Quanta Cura, against naturalism again, in 1864. When Magnan died
in 1865, his successor, the General Méllinet, reminded the lodges that all
masonic correspondence should start with ‘A.L.G.D.G.A.D.L’U.’ (‘A la gloire
du Grand Architecte de l’Univers’ = ‘To the honour of the Grand Architect
of the Universe’). Yet, the same year the Bull Multiplices Inter condemned
Freemasonry explicitly, accusing it of conspiring against the Church, God
and Society.
18
“La Franc-Maçonnerie, institution éminemment philanthropique, philosophique
et progressive a pour base l’existence de Dieu et de l’immortalité de l’âme” (quoted in
Rognon 1994, 39).
In 1868, more than twenty lodges of the SC united in a second attempt

(after the Grande Loge Nationale of 1848) to liberate the Craft Lodges from
the government by the SC. They created the ‘Comité Central du Rite Écos-
sais Réformé’ (‘Central Committee of the Reformed Scottish Rite’, CCRER).
It failed again. But in 1869 the SC, under the pressure of a number of Craft
lodges, suppressed the expression ‘A.L.G.D.G.A.D.L’U.’. That same year the
Bull Apostolicae Sedis Moderationi proclaimed new Church punishments
against i.a. the Freemasons.
At Waterloo, France had lost a war again, and again women paid the
price. Even more than in 1800, they were reduced to ‘le foyer’, ‘the home
/ family’. The Adoption lodges consequently also changed their character.
They became less and less permanent organisations, and more and more
occasional events, organised by normal male lodges for their wives: a kind
of Ladies’ Nights with what became increasingly regarded as a pseudo-
ritual, just to entertain them. In some cases fĳive degrees were reduced
to phases of one ritual. The terminology also changed: instead of ‘Adop-
tion lodges’, one organised a ‘fête d’adoption’ (adoption party) or a ‘fête de
famille’ (family party).19 By the end of this period, women were no longer
interested and the Adoption lodges faded out of existence.
The Rituals
Although this is a long period, rituals for Adoption lodges from this time
are rare, reflecting the fading prominence of the phenomenon. What I
found can be subdivided as follows. In the fĳirst place, during the reign
of Louis XVIII, in ca. 1818 three manuscripts were produced and then
[Ado1820b] Adoption ou Maçonnerie des Dames (Morison 420), a last ritual
from the ‘La Candeur’ tradition, which started with Ado1778. This manu-
script was discussed in the previous chapter. Then there is the Nécessaire
Maçonique, published during the reign of Louis XVIII by E.-J. Chappron,
plus two related manuscripts. Next there is a manuscript ritual from the
period of the reign of Charles X. There are two explicitly dated manu-
scripts which integrate fĳive degrees into one ritual, the fĳirst also from the
time of Charles X, the second from the reign of Louis Philippe d’Orléans.
Then follow three manuscripts from the fĳirst half of the Second Empire.
Finally, there are the rituals published by Jean-Marie Ragon de Bettignies
in 1860.
19
186 chapter six
Three Manuscripts of ca. 1818

[Ado1818b] (GON 240.E.115–125):
Adoption: Modeles & Statuts et Règlemens Généraux des [loges] d’Adoption
(240.E.115).
Adoption: Grade de Maçonne parfaite (a) (240.E.116).
Adoption: Grade d’Ecossaise (j) (240.E.117).
Adoption: Grade de Sublime Ecossaise (f) (240.E.118).
Adoption: Les Souveraines Illustres Maçonnes (e) (240.E.119).
Rituel de l’adoption des Dames dans l’Ordre des Rose-croix des Maçonnes
(r) (240.E.120).
Adoption: Princesses de la Couronne ou Souveraines Maçonnes (o) (240.E.121).
Adoption: Ecossaises Anglaises (i) (240.E.122).
Adoption: Amazonnerie Anglaise ou Ordre des Amazonnes (s) (240.E.123).
Adoption: Chevalières de la Lune (p) (240.E.124).
6e Grade: Chevalière de la Colombe (q) (240.E.125).
These are the manuscripts produced by Antoine-Firmin Abraham. See on
the fĳirst one also the section “Regulations” and on the other ones the sec-
tion “High Degrees” in chapter 9: “The Development of the Rituals”.
[Ado1818a] Rose-Croix des Maçonnes ou Chevalière de la Bienfaisance (r)
(BN N.a.fr. 10958). Another manuscript of the Rose-Croix degree of the
Adoption Rite, offfĳicially dated ca. 1818.
[Ado1818] Comte A.A. de Grasse-Tilly: Thuileur [du] Rite Écossais Ancien
et Accepté et Rite Moderne (Fac Similé édition par le SC pour la France,
[Paris] 2004, 72–104) contains short descriptions of four degrees, a table
lodge ritual, and General Regulations. These last ones are based on those
by Abraham (Ado1818b) and thus must be slightly younger, although both
are from (ca.) 1818.
Chappron’s ‘Nécessaire Maçonique’

[Ado1820] The undated ‘fĳirst edition’ of Chappron’s Nécessaire Maçonique
was published in Paris and in Amsterdam in 1811; a second printing in
both cities appeared in 1812. But it was only in the second edition of 1817,
published in Paris, that the Nécessaire Maçonique d’Adoption à l’Usage des
Dames was added to it.20 This part was preserved in the third, undated
edition, sometimes ascribed to 1820, sometimes to 1827.21 Only this third
20
Chappron 1817 131–198.
21
Chappron [1820] 131–197.
edition was available to me.22 It starts with the Statutes for the Adoption
lodges, which have 21 articles (132–135).23 Then follow the usual three
degrees with their catechisms (of 10, 17 and 46 questions respectively)
belonging to the family of the lodge ‘La Candeur’. There then follow two
‘higher degrees’, the ‘Maçonne Parfaite’ (165–185) and the ‘Élue Écossaise’
(186–194) as well as the vocabulary to be used at the Table Lodge, a toast-
list, the date for the ‘Fête de l’Ordre’ (195), an “Example of a certifĳicate to
be given to the Sisters”, which interestingly still mentions that the Sister
concerned professes the Christian religion (196/197), and a list of the fĳive
“Meetingplaces of the lodges in Paris” where Adoption lodges are per-
formed (197).
Of [Ado1820a] Adoption, Instruction aux 3 premiers degrés (GOF) I have
only a photocopy from the lodge ‘Cosmos’. The original is supposed to be
in the possession of the GOF, but it could not be found. That is, however,
not a big disaster, since this is no more than a manuscript copy of the
catechisms from Chappron’s publication.
The manuscript volume [Ado1825] (BN FM4 130) entitled [Rituel] de la
L⸫ d’adoption des ‘Frères Unis intimes’, a lodge from Paris, contains three
manuscripts, the fĳirst two of which are written in the same hand and are
apparently just diffferent copies of the same ritual, probably intended for
diffferent offfĳicers within the same lodge. Their title is Maç⸫ d’Adoption
and I will refer to them as [Ado1825a]. This ritual is not dated, but the
catechisms (with 10, 15 and 8 questions for the fĳirst three degrees respec-
tively) are closely related to those in Chappron’s edition. It contains all
fĳive degrees, which Chappron also includes.
A Ritual from the Reign of Charles X

The third manuscript within the same volume, which I will refer to as
[Ado1825b], has no title. It is written in a diffferent hand. It is of ‘la Loge
des Frères Unis Intimes’ in Paris and gives the fĳirst degree plus the ‘Loge
de Table’ only. The fĳirst toast is to “notre Auguste Monarque Charles X”,
who reigned from 1824 to 1830. The catechism (of 12 questions) is related
to both Ado1779 (from the Clermont tradition) and Ado1807 (which com-
bines the Grand Orient and the ‘third’ tradition). There is no relation
between this ritual and [Ado1825a].
22
I actually used the copy, claimed to be from 1820, from the library of the GOF.
23
Vat calls them the “Statuts pour les Loges d’Adoption (1817)” (Vat 1933 55–57), which
confĳirms that they appeared fĳirst in the second edition of 1817.
188 chapter six
Two Five-in-One Rituals

The ritual [Ado1825c], “Franche-maçonne” is contained in the volume:
Ordo ab Chao; Rite d’Héréd⸫ Par le F⸫ J. Quantin, offf⸫ du G⸫ O⸫ de France,
33e, Président et offfĳicier de plusieurs at⸫. 5825 (BN FM4 121, 309–325) and
thus is explicitly from 1825. It claims to be extracted from the manuscript
volume written by Brother Quantin: Lettre et esprit de la religion maçon-
nique. It contains, like the next one, only one ritual in which the Candi-
dates receive successively fĳive degrees: ‘Apprentissage’, ‘Compagnonnage’,
‘Maîtrise’, ‘Maîtresse Parfaite’, and ‘Élue Écossaise’. Only then follows an
obligation and one catechism (of 16 questions) the contents of which are
typical for the usual fĳirst degree. Then follow a ritual for the Table Lodge
and a toast list. The fĳirst toast is that to the King (Charles X). Interestingly,
the ritual is directed by the Grand Mistress, and also her ‘Inspectrice’,
‘Dépositaire’, Orator and Secretary are Sisters; only the Master of Ceremo-
nies, the ‘Expert’, three ‘Chevaliers d’honneur’ and the Inner Guard (‘Cou-
vreur’) are Brothers.
[Ado1845] Rituel d’adoption [en cinq grades de la] R⸫ [loge] St. Jean
d’Ecosse sous le titre distinctif L’Etoile de Bethléem, O⸫ de Paris (BN FM4 165)
has the same structure as Ado1825c. After conferring fĳive degrees on the
Candidates, the obligation, consecration, and a discourse, follows a ritual
for the “Conditional Initiation or Masonic Baptism”, which is a masonic
baptism of young children of Masons. Only then follows the catechism (of
18 questions), after which the lodge is closed. There is no complete ritual
for a Table Lodge, only a toast list, the fĳirst toast being to the Royal Fam-
ily (i.e. the family of King Louis Philippe d’Orléans). The manuscript then
gives seven pages with songs and closes with a long oration. As opposed
to Ado1825c, all offfĳicers in this ritual are male.
That such ‘compound’ rituals were not just designed, but indeed prac-
ticed around this time, is confĳirmed, for example, by the minutes of
22 December 1846 of the lodge ‘Les Amis Discrets’ in Versailles. These
describe a lodge meeting in which successively new offfĳicers of the lodge
are installed, a male Candidate is initiated, a son of a member receives a
masonic baptism, and – after the ‘male’ lodge is closed and the Adoption
lodge opened – several female Candidates are initiated, one of them, as
the representative Candidate, going through the ritual actions:
… she is then conducted to the garden of Eden where she courageously
resists the tempter who wanted to persuade her to eat of the forbidden fruit;
she is brought back triumphantly to Asia where the Grand Mistress congrat-
ulates her on her resistence; she then undertakes the 5 mysterious journeys
and submits with fortitude to the trial by fĳire; she climbs the tower of Babel
from the top of which she is thrown as a punishment for her presumption.
She is then conducted to the At[elier] where she discovers Truth, Liberty,
zeal and prudence; further words of encouragement reward her zeal. She is
then taken to the chamber of trial where, alone with just her own thoughts,
she respects the mystery of the vase entrusted to her safekeeping. She is
brought back triumphantly to the altar of Truth, where she arrives bare-foot
after having ascended the fĳive mysterious rungs of Jacob’s ladder. She swears
her oath on this altar, one hand resting on the Bible, and the Grand Master
confers on her the degrees of apprentice, fellow-craft and Mistress of the
R[espectable] L[odge] of Adoption ‘Les Amis Discrets’. …24
Although no indication is given here where one degree ends and the next
begins, the consecration of the Candidate at the end in the degrees of
Apprentice, Companion and Mistress shows that all three these degrees
were conferred in this single and continuous ceremony.
Three Rituals from the Time of Murat

[Ado1855a] J.S. Boubée: Rituel d’adoption appartenant à La R⸫ L⸫ jerusa-
lem des Vallées Egyptiennes à l’o⸫ de Paris (BN FM4 175) is a manuscript
in two handwritings. The rituals are in the fĳirst one, but the text writ-
ten in addition by Brother Boubée is in a diffferent (i.e. his) one. Apart
from a few insignifĳicant remarks, his handwriting is mainly restricted to
the note: “drawn up by Br[other] Boubée 33⸫, W[orshipful Master] of the
R[espectable] L[odge] ‘Jerusalem des Vallées Egyptiennes’, and member of
the Council of the G[rand] M[aster] / ne varietur / [signed: J. Boubée] 33⸫”
at the beginning, and the addition at the end of two songs, the words of
the fĳirst one, “Portrait of a Freemason”, being explicitly stated to be writ-
ten by Brother Boubée (and the music by Brother Frederic Duvencoij).
The fact that the main part of the text is in a diffferent handwriting does
not necessarily mean that it was not copied from a text by Boubée.
Jean-Pierre Simon Boubée (1773–1870) is a well-known fĳigure from the
history of French Freemasonry,25 who did write several texts in which he
expressed his ideas about the relation between Freemasonry and women
in general, and about the Adoption lodges in particular.26 Ligou thinks
24
Livre d’architecture de la R⸫ L⸫ Les Amis Discrets, GOF, archives “russes”, AR-113-872,
108.
25
See e.g. Ligou 1987; Jupeau-Réquillard 2000 77–79.
26
Boubée 1854, Boubée 1856, Boubée [1860], and Boubée 1866/1987. According to Ligou
(1987, xxvii) the 1866 version is Boubée’s 1856 and 1860 discours “sous une forme difffér-
ente”. In fact, although this version has text fragments in common with all previous ver-
sions, it is also lacking others, which are specifĳic for each version. The fact alone that the
1860-version has only 7 pages while this one has 16 shows that these can’t be the same. Fur-
190 chapter six
that, when Boubée uses the expression ‘Sisters’, he probably means wives,
sisters and daughters of the Brothers of a lodge, who thus need not neces-
sarily be initiated.27 However, I doubt that this is the whole truth. Boubée
was the Master of the lodge ‘Jérusalem des Vallées Egyptiennes’ which
he had founded himself. On 8/7/1854, Miss César Moreau was installed
as its “Grande Maîtresse de la Maçonnerie d’adoption”.28 According to
Jupeau-Réquillard, Adoption lodge activity continued in this lodge until
1870,29 the year in which Boubée died. Printed minutes of at least two
‘Fêtes d’Adoption’,30 organised by that lodge make clear that this was done
basically once a year, that those Ladies present for the fĳirst time – with
the exception of one of them – would all watch the initiation of the rep-
resentative Candidate, but join in the taking of the Obligation, and that
Boubée, as the Master of the male lodge, would take over the gavel from
the Grand Mistress as soon as the Candidate had arrived at the door of
the ‘Garden of Eden’. In short, although there was only one representative
Candidate, the initiation ritual was practised perfectly well and Boubée
himself performed the most active part in it.
From his several discourses concerning the Adoption lodges it becomes
absolutely clear that Boubée regarded them as a vital part of Freemasonry.
… from the beginning [of the century] in which we live … women … have
enjoyed learning. And so the Lodges of Adoption came to their aid, by offfer-
ing them a point of contact where they outshone the men in the sweetest
practice of virtue and benifĳicence.31
Paris also glittered, in the same epoch, with the Adoption meetings which
were held in the principal Lodges, notably those named: Joséphine, l’Age-
d’Or, Anacréon, Chevaliers de la Croix, Commandeurs du Mont-Thabor; all
these Lodges were remarkable for the regularity with which they worked
their ceremonies, by the kindness of the way in which women were treated,
by the abundance of the help given to the sick and the destitute and above
all by the outpourings of friendship, which can be so expressive when not
constrained by the etiquette of rank and class.32
thermore, this version was written two years after Boubée’s lodge ‘Jérusalem des Vallées
Égyptiennes’ held its last adoption lodge in 1864 (Doré 1981 133 = Doré 1999 132).
27
Ligou 1987 xi.
28
Vat 1933 33/34; Jupeau-Réquillard 2000 78.
29
30
Of 5/7/1856 and of 8/12/1860 (GOF 5348). Vat mentions another on 21/6/1864 (Vat
1933 34).
31
Boubée 1854 225.
32
Boubée 1854 227/228.
From another point of view, it is of the greatest importance to humanity

that Lodges of Adoption should have been established. There is truly nei-
ther a town nor even so much as a hamlet where women have not engaged
themselves, either individually or communally in the agreeable practice of
benifĳicence. Why not extend this praiseworthy tendency? In public festivals,
fund-raising lotteries, even in the temples, when one wants to awaken feel-
ings of charity, to whom does one turn if not the ladies? It is, it has to be
said, to our shame, because they are more at home with the practice of vir-
tue. The moral superiority of women, according to one publicist, is an incon-
testable fact, and this superiority is due, not simply to better instincts, to the
wealth of afffection, the gentleness and tenderness which God has granted
to the heart of women, but also to her upbringing and her sedentary habits.
Her entire life is given over to loving and nurturing those beings who are
entrusted to her care, either by Providence or by her own wishes. After hav-
ing watched through the evening, the night or the morning to remove even
the very shadow of need or pain from those that Providence has entrusted
to her care, behold her, be it in town where she laboriously climbs a steep
stairway, clinging for support to a rope blackened by constant contact with
workers’ hands or be it in the country where she cheerfully sets out for the
pauper’s cottage ignoring the dung-heap outside it; behold her bringing to
the sufffering poor what she has left over, or what she has from her sav-
ings, to receive in exchange the most fervent of blessings and expressions
of gratitude.33
How could it be any diffferent? Is there one single Mason, my Breth-
ren, who is not aware that the woman is the source from which the entire
human race stems? that it is through pain, even with the prospect of death,
that she fulfĳils her sacred mission? that, once she has become a mother,
she constantly devotes all her efffort to direct her child’s heart towards the
temple of virtue? and that, when as a wife and mother she has carried out
all the duties of life, she can still be seen, at the moment when some man,
be it her husband or son, is about to leave this world, standing by the bed-
side, holding back the tears which choke her, even summoning up a smile
to calm the fears of the dying man; and when at the end, just as he is about
to slip away, if he can open his eye, is he not happy to look into the eyes of
the angel watching over him and not to leave without knowing that he lives
on in her eyes and her heart?
And women, to whom men owe so much, would be treated by them like
slaves or pariahs? No, that is not possible; Freemasonry will restore all their
rights; this wholly divine institution could never be a dead letter, it must
spread over the two hemispheres, and wherever it is to be found it will have
as its goal to pour out upon women, the love, respect and recognition which
are due to their spirit and their virtues!34
33
Boubée 1854 231/232.
34
Boubée [1860] 6/7.
192 chapter six
… through the influence of Masonry, women will one day be truly

emancipated.35
Were women made happier when civilisation began to establish itself?
Alas! no; for just as countries began to be civilised it was men who made
the laws, and all to their own advantage.36
Rome reigned over all the peoples under its yoke, and even the Jews them-
selves were subject to the laws of these masters of the world when that most
beautiful doctrine of Liberty, of Equality and of Fraternity was proclaimed by
the Gospel. This doctrine extended its empire not only over actions but also
over consciences. It instructed its followers to love one another and to be of
mutual help to each other, and then one saw the weaker sex, but also the
more loving, turn towards charity, that virtue with which nature had blessed
it in place of strength, and devote their effforts to relieving the suffferings of
the unfortunate; women are no longer, as in former times, either slaves or
mistresses; they inspire the noblest of sentiments and they have become a
companion to men both in their pleasures and their dangers.37
… Masons and especially French Masons know only too well the value
of the gift which God gave to man when he gave him such an intelligent
companion, to ever seek to defĳile her, to bring her down and deceive her
in such a way. Truth enlightens them; it speaks to their heart; it tells them
that if all men are their brothers, then all women are their sisters; that if they
treat with greater kindness the man who has come closer to them through
masonic initiation, then they can do no less for the woman who has risen
above prejudices to join them and assist them in that sweetest of undertak-
ings, charity. Finally, they know that Masonry is a crucible, into the very bot-
tom of which a man deposits the errors and prejudices of the world in order
to cleanse himself of them; that this sublime Institution, whose doctrines
are those of the original Gospel, is an association within which a woman can
reclaim her dignity, and fĳinally that it is there that we can fĳind the solution
to the great problem of social progress. …
Very Well then! this same mas[onic] religion wants women to be loved
and respected; that once admitted to a participation in our labours, she
rejoices within our Temples in the full exercise of her rights; in a word, that
she is released from the yoke of errors and prejudices; and is that not just? Is
there a single Mason who is not aware that women are the consoling angels
of this earth; that, being the source from which the entire human race stems,
it is through pain, even with the prospect of death, that she fulfĳils her sacred
mission; that, once she has become a mother, she constantly devotes all her
efffort to direct her children on the path of virtue; and that when, as a wife
and mother, she has carried out all the duties of life, she can be seen, at the
moment when one of her own is about to leave this world, by his bedside,
35
Boubée 1866 150.
36
Boubée 1866 152.
37
Boubée 1866 156.
holding back the tears which choke her, even summoning up a smile to calm
the fears of the dying man? And at the end, just as he is about to slip away,
if he can open his eye, he can look into the eyes of the angel watching over
him and does not leave without knowing that he lives on in her heart.
To think that women to whom we owe so much should be treated by us
like slaves! No, Adoption Mas[onry] has restored their rights, and as this
divine Institution can never become a dead letter, wherever it spreads it will
have the efffect of pouring on women the consideration, respect and afffec-
tion which are due to their spirit and their virtues.38
From one of his discourses we also learn something of real relevance for
the history of the rituals of the Adoption lodges. He writes:
But, in 1851, the Grand Orient had to address this question [concerning the
regularity of the Adoption lodges, JS], which has to be and will always be
extremely important for Freemasonry, because, and we say this with a very
deep conviction, it is only through Adoption Mas[onry] that the mason[ic]
institution will attain the heights to which it is called in the social world.
In 1851 then, a Lodge in Paris, the L[odge] Les Amis de la paix, thought it
necessary to request permission from the Grand Orient to hold an Adoption
celebration.
Some Brethren with poor memories, or perhaps unaware of the prec-
edents, asked that the matter be passed over, basing their opinion on
the false assertion that Adoption lodges were not recognised by the Grand
Orient.
This assertion was refuted by what took place in the heyday of Mason[ry],
and furthermore because of what had been decided in 1774: and so the
Breth[ren], led by the true Masonic spirit, demonstrated, taking into account
both history and principles, that adoption Mason[ry] had been constantly
protected and encouraged by the Gr[and] Or[ient]; that civilisation was
far too advanced to make it possible to go back on it; that fĳinally it had
been proved by experience that there was nothing more efffective than this
branch of our institution in destroying prejudices, sophisms and lies which
our enemies incessantly use to persecute the Order in the hope of bringing
it down.
After a very mature discussion, the Chamber [for the] symbolic [degrees]
rejected almost unanimously the opposition of the backward-looking
Br[ethren], kept its jurisdiction over the adoption L[odges]; declared
that they were the most powerful and efffective lever for its future progress,
and granted the request of the petitioning L[odge]: going even further, it
appointed a commission of three members to attend that formal occasion
as its representatives.
38
Boubée 1866 163–165.
194 chapter six
From that moment on the mason[ic] baptism, the admission of S[isters]

into the garden of Eden, the creation among them of charity chests increased,
notably in the capital city and its suburbs and, faced with this evidence the
Chamber [for the] symbolic [degrees] stated as its unanimous wish, con-
fĳirmed by the Br[other] Orator, that the Gr[and] Or[ient] should make regu-
lations for Adoption ceremonies in its new Statutes.
This wish has not yet been fulfĳilled; but it cannot be long before it is,
because progress is like justice: it is slow but it gets there in the end. The
symbolic degrees have already been revised and improved to general sat-
isfaction; the higher degrees must also follow suit, according to a decree
from our Ill[ustrious] Gr[and] M[aster], the Adoption L[odges] will fĳinally
have their turn with even greater justifĳication given that one of the doc-
trines which governs us is that of fraternity, which necessarily includes
women.39
What we see here is that in a conflict about the Adoption lodges, those
who support them win their cause. Given the fact that Boubée played
an important role within the Grand Orient at that time, the fact that he
gives so detailed a description of this event may well mean that he himself
played no small part in getting the desired decision. But what is of greater
importance in the current context is his report that a revision of the ritu-
als of the fĳirst three degrees has already taken place, and this against the
background of a decision by the Grand Orient. All this taken together,
this can hardly mean anything less than that the ‘rituals Boubée’, which
we have in the form of Ado1855a, are precisely those revised rituals. And
again, given his interest in the Adoption lodges and his position within
the Grand Orient, it is very likely that he was their author.
These rituals already have four separate degrees, the usual fĳirst three
(with catechisms of 24, 23 and 34 questions respectively) and one ‘higher
degree’, namely ‘Grande Maitresse Elue, 1er haut Grade d’adoption’, a formu-
lation which indicates that there should be more. The ritual for the Table
Lodge follows that for the fĳirst degree. Its fĳirst toast is that to the Emperor
(Napoleon III, 1852–1870) and his wife, and the second one that to the
Grand Orient de France and its Grand Master, Prince Lucien Murat (who
had this function from 1852 to 1861), so I assume this ritual to be from ca.
1855. It is very diffferent from all previous rituals for Adoption lodges. What
is telling, for example, is that, despite Boubée’s seemingly women-friendly
words, the ritual for the fĳirst degree culminates in the presentation to
39
Boubée [1860] 4–6.
the Candidate of “a box enclosing a pair of scissors, a [needle-]case and

a thimble”!40
[Ado1855b] G⸫ O⸫ d⸫ F⸫ / Rite d’Adoption (GLD F XXIII b 6), though
found in the archives of the Grand Lodge of Denmark, is clearly nothing
else but an incomplete copy of the fĳirst degree, Table Lodge ritual, and
catechism (of 25 questions) from Ado1855a.
[Ado1857] G⸫ O⸫ de France, L⸫ d’adoption (BN FM4 132), is another copy
of the Boubée-ritual (Ado1855a), but changed a bit, and apparently slightly
younger, which is why I gave it the code Ado1857. It does not have the
indication of the lodge from which it emerged, as does Ado1855a.
Ragon’s ‘Manuel’
[Ado1860] Jean-Marie Ragon [de Bettignies]: “Maçonnerie d’adoption” in
Manuel complet de la Maçonnerie d’Adoption ou Maçonnerie des Dames,
Paris, no date [1860] (GON 39.D.29) is – apart from the 2nd (1865) and
3rd (1883) edition of Teissier’s tuileur – the last published edition of ritu-
als to be used in Adoption lodges. It gives rituals for the usual three
degrees (with catechisms of 25, 32 and 42 questions respectively, having
some similarity to the ‘La Candeur’ family of rituals). Besides it gives two
systems of ‘higher degrees’, one of two: ‘Maîtresse Parfaite’ and ‘Sublime
Écossaise’ of which he gives rituals, and one of seven: ‘Maîtresse par-
faite’, ‘Élue’, ‘Écossaise’, ‘Sublime Écossaise’, ‘Chevalière de la Colombe’,
‘Rose-Croix, chevalière de la Bienfaisance’, and ‘Princesse de la Couronne’,
of which he gives only ‘tuileur’-like information. The ritual for the Table
Lodge follows that for the fĳirst degree. The fĳirst toast is, interestingly, to
“S. M. l’Impératrice, … Son auguste époux, … S. A. le prince impérial et de la
famille impériale”, thus naming the Empress, not the Emperor fĳirst. Ragon
also gives ‘Statuts et Règlements’ of 29 articles for the Adoption lodges.
1870–1897
Context
The French-German War of 1870/71 ended with France returning to be a
republic again. One more war was lost by France, and again the women
40
Fête d’adoption de la R⸫ L⸫ Saint-Jean d’Ecosse, Régulièrement constituée à l’Or⸫ de Paris,
sous le titre distinctif de Jérusalem des Vall⸫ Égyptiennes, célébrée le 26e j⸫ du 9e m⸫ Kislève de
l’an de la V⸫ L⸫ 5860, (8 décembre 1860, È⸫ V⸫) (GOF 5348) 8; also Ado1855a 3r, 15v.
196 chapter six
paid the bill. Probably never before the suppression of women by man had
been as severe as now. And this was too much for the women to bear: they
did not accept it any longer, and Feminism properly speaking was born.
In 1870, the Italian Nationalists conquered Rome and, exactly as the
Popes had feared, most of the land of the Vatican State was incorporated
into the state Italy. In 1873 Pius IX replied in the Bull Etsi Multa that Free-
masonry belongs to the sects which together form the Synagogue of Satan,
and December 2nd of the same year the SC responded by reintroducing the
expression ‘A.L.G.D.G.A.D.L’U.’.
At the Convent of Lausanne in 1875, eleven Supreme Councils declared
the ‘Grand Architect of the Universe’ a fundamental symbol of the AASR.
Two years later, in 1877, two opposite developments coincided: the SCs of
England and Scotland modifĳied the text of the Convent of Lausanne so as
to read that belief in a Creator God is demanded of its members,41 while
the GOF dropped its requirement of a belief in God and the immortal-
ity of the soul, leaving it to its lodges to decide if they wanted to work
‘A.L.G.D.G.A.D.L’U.’ or not. As a result, the United Grand Lodge of England
(not bothered by or interested in what caused the GOF to do so, having
itself the luxurious position that hardly any of its members were Roman
Catholics) declared the GOF ‘irregular’.
In 1879 the GLC proposed the SC to grant it autonomy. A few months
later it was proposed for the fĳirst time to create a Grande Loge Symbolique
Écossaise, i.e., a Grand Lodge of Craft lodges working with the Craft (‘Sym-
bolique’) degrees of the AASR (‘Écossaise’). In November, nine Craft lodges
united in order to form a Grande Loge Symbolique Indépendante (GLSI);
they were at once erased by the SC. The constituting meeting of the GLSI
took place on December 20th, 1879. One of its founders was Georges Mar-
tin (1844–1916), initiated in the lodge ‘Union et Bienfaisance’ only that
year. The foundation of the new Grand Lodge, now called Grande Loge
Symbolique Écossaise (GLSE) was announced March 8th, 1880; its inaugu-
ral festival took place March 26th; Brethren of both the GOF and of the
GLC were present. The GLSE counted 12 lodges now, all split offf from
the GLC and working with the Craft degrees of the AASR. Soon it would
have 25 lodges with ca. 1500 members. This was the third attempt (after
the Grande Loge Nationale in 1848 and the Comité Central du Rite Écos-
sais Réformé in 1868, in the tradition of which the GLSE placed itself ) to
create an independent Craft Grand Lodge in France, and this one fĳinally
41
So the formulation in Rognon 1994 44. Compare Mandelberg 1995 350.
succeeded. The constitution of the GLSE was adopted in August 1880; it

was fully democratic and did not mention the ‘Grand Architect of the
Universe’ at all. In September the GLSE was offfĳicially recognised by the
GOF. The SC refused its recognition, because of the absence of the ‘Grand
Architect of the Universe’ from its Constitution. Indeed, the leading prin-
ciples of the GLSE were rather: freethinking, freedom of consciousness,
emancipation, progress, positivism, secularism, and radicalism. From 1886
onwards, discussing political subjects in its lodges was even allowed. This
characterisation, however, is not very diffferent from that of the other
French Grand Lodges during the last two decades of the 19th century.
The struggle to initiate women into French masonic lodges at the end
of the 19th century must be seen in the context of the struggle for women’s
political rights, if only because so many feminists were active in mixed
Freemasonry around 1900. Central to this process, on the masonic side,
was the relatively short-lived GLSE, which brought together the most pro-
gressive masons of its time. It was this Grand Lodge to which the lodge ‘Les
Libres Penseurs’ belonged, which, during a short interval as an indepen-
dent lodge, initiated the feminist leader Maria Deraismes in 1882, resulting
in 1893 in the creation of what is now the mixed masonic order Le Droit
Humain (LDH), which adopted the rituals of the GLSE for the initiation
of all its members, male and female.42 This rise of mixed Freemasonry in
France, Allen writes,43 has in fact its origins in the remarkable synergy of
men and women feminists, who worked together in the name of women’s
interests everywhere, not just in the Craft.
It is generally claimed that during the last quarter of the 19th century, no
more Adoption lodge activity took place. However, at the Convent of the
GOF of 1890, the Orator of the Convent gave a closing address about “Free-
masonry for women”. This address generally dismisses Adoption lodges,44
but then the tone of the report changes dramatically. Here we read i.a.
about a polemic, which was published in the periodical l’Univers in 1890
and 1891, thus at least partly after the Convent. Apparently this part is a
reply by the author of the volume in which this report was published,
Georges Bois.45 And he not only shows a remarkable insight in the true
nature of the Adoption lodges, but also claims that they are still active
‘today’ (i.e. in 1892)!
42
See Jupeau-Réquillard 1998, and www.droit-humain.org.
43
Allen 2008 223.
44
Bois 1892 229–242 until the applaus.
45
Bois 1892 242–252.
198 chapter six
The secret of Adoption Masonry lies not in the soirées, of which masonic
reports and magazines give an account. The secret is in the interpretation
of the ritual. … this Ladies’ Masonry has its ritual, like the other Masonry,
… this ritual has not changed. The masonic sisters are initiated today in the
same way as they were before the Revolution. … The ritual currently prac-
ticed … is that from the manuel by Ragon [Ado1860] … [which] reproduces
a ritual from 1787, by Guillemain de Saint-Victor [Ado1779] … This ritual is
in line with a ritual from 1775 [Ado1775b].46
Finally, Bois mentions a publication by De Tschoudy from 1766,47 which,
though not giving the rituals, still contains references to the same
symbolism, thus showing that these rituals did already exist at that time.
But what is most remarkable at this point, is that he claims that the prac-
tice of Ragon’s rituals still continued, even in 1892. If that were correct,
then the gap between this continuous tradition and its ‘revival’ in 1901
(see the next chapter) becomes very small.
In 1894 the Craft lodges of the GLC worked towards getting their (at
least partial) independence from the SC as what would become the
Grande Loge de France (GLF). At the same time, the lodges of the GLSE
(calling itself since 1890 the Grande Loge Symbolique de France, GLSF),
with the exception of three of them, voted to join the lodges of the GLC
if and when it were to get its independence. After difffĳicult negotiations
between the GLC and the SC in November 1894, the decision was post-
poned, but on February 23rd 1895 the Grande Loge de France was formed.
The merging of the GLSE cum GLSF with the GLF, however, turned out to
be more difffĳicult than expected, and was decided only in December 1896
and realised in July 1897.
However, the lodge ‘Diderot’ of the GLSE decided not to join the GLF
and to continue the GLSE on its own. Thereupon, the lodges ‘La Jérusa-
lem Ecossaise’ and ‘La Philosophie Sociale’ choose sides with ‘Diderot’ and
stayed in the GLSE as well. Together they formed the GLSE Maintenue,
also known as GLSE-2. So, at the end of this complex process, there were
now the GOF, the SC, the GLF, the GLSE-2, and LDH.
A Ritual
[Ado1886] During this period, only one book with Adoption Rituals was
published, although in two editions: Leo Taxil [= Gabriel Jogand]: Les
46
Bois 1892 248–249, my italics.
47
De Tschoudy 1766.
Sœurs Maçonnes, Paris [1886]. Rituals of the fĳirst three degrees of the
‘Rite Moderne d’Adoption’ with catechisms with 38, 49, and 66 ques-
tions respectively are on pp. 23–110. There are also rituals of two ‘higher’
degrees: 4. ‘La Maîtresse Parfaite’ (111–135), and 5. ‘La Sublime Écossaise’
(137–161, the Judith-degree). The second edition appeared in 1891 under
the title Y a-t-il des femmes dans la Franc-Maçonnerie? The text of this
second edition is an extended version of that of the fĳirst edition, but the
rituals it contains are virtually identical to those in the fĳirst edition. Fur-
thermore, a signifĳicant number of pictures, many of which have become
rather famous, were added (see fĳig. 2).
Taxil, initiated 21/2/1881 in Paris (GOF), but expelled already by
17/10/1881, and turned an anti-masonic author in 1885, is of course not
reliable in his clearly recognizable anti-masonic statements, but he was
extremely well informed about Freemasonry in France in his time, and
above all, well read by his own and later generations and thus possibly
influential.
Taxil distinguishes between two Adoption Rites, the ‘Rite Moderne
d’Adoption’ belonging to the GOF, and the ‘Rite des Écossaises de Perfec-
tion’ belonging to the GLF. According to him, Sister Éva Dynamis “born at
Reims (1858); initiated, on 12 November 1876, in the lodge Le Lien Maçon-
nique; [was] at the present time Sovereign Grand Mistress of the Mod-
ern Adoption Rite, by election on 25 March 1890, in the Grand Orient of
France”,48 and Sister Saint-André “born at Barcelona (1852), of a French
father; initiated, on 15 January 1878, into the lodge Le Vœu de la Nature;
at the present time: Sovereign Grand Mistress of the Rite of Écossaises
de Perfection, by election on 29 January 1890, at the Supreme Council of
France”.49 Besides, he also gives a portrait of Sister Sophia-Sapho “born
at Strasbourg (1863); initiated, in 1882; and Grand Mistress of the Mother
Lodge Le Lotus, since 1887; at the present time: Sovereign Grand Mistress
of Palladian Masonry (New Reformed Rite), by election on 21 January 1889,
jurisduction of France, Switzerland and Belgium”,50 but the rituals which
he gives of this last mentioned Rite are rather satanic, and are known
to be the fruit of his anti-masonic fantasy. However, his observation that
there existed Adoption lodges under both the GOF and the GLF, and that
these had diffferent rituals, may well be true. Another interesting point is,
48
Taxil 1891, caption of her portrait at page 17.
49
50
200 chapter six
that the dates he mentions are much later than almost any other source is
inclined to ascribe to true Adoption lodge activities:51 Sister Éva Dynamis
and Sister Saint-André would both have been chosen Grand Mistresses in
1890. As we saw above, only Georges Bois claims that even in 1892 there
were still Adoption lodges active. These two sources coroborate each
other, and also demonstrate how well Taxil was in fact informed. About
the diffference between the two Rites Taxil writes:
The Modern Adoption Rite is, in general, practiced in fĳive degrees, as I have
just made known:
1st degree, Apprentice (‘Apprentie’);
2nd degree, Companion (‘Compagnonne’);
3rd degree, Mistress (‘Maîtresse’);
4th degree, Perfect Mistress (‘Maîtresse Parfaite’);
5th degree, Sublime Scottish [Mistress] (‘Sublime Écossaise’).
This is the most widely used rite in Ladies Lodges in the various countries.
Nevertheless, many Lodges – especially those subordinate to the Supreme
Councils (Ancient and Accepted Scottish Rite), – practice Adoption in ten
degrees:
1st degree, Apprentice (‘Apprentie’) (as above);
2nd degree, Companion (‘Compagnonne’) (as above);
3rd degree, Mistress (‘Maîtresse’) (as above);
4th degree, Perfect Mistress (‘Maîtresse Parfaite’) (as above);
5th degree, Elect (‘Élue’);
6th degree, Scottish [Mistress] (‘Écossaise’) (this degree being then the
equivalent of that of the Rose-Croix);
7th degree, Sublime Scottish [Mistress] (‘Sublime Écossaise’) (as above);
8th degree, Dame of the Dove (‘Chevalière de la Colombe’);
9th degree, Dame of Good Deeds (‘Chevalière de la Bienfaisance’);
10th degree, Princess of the Crown (‘Princesse de la Couronne’).
We shall now quickly examine the particularities which distinguish the
fĳive special degrees of this system of Adoption.52
Then follow short descriptions of these fĳive degrees.53 It should be noted
that what Taxil writes here implies the claim, that the rituals for the
degrees with the same names would have been the same in the two Rites.
In fact, that seems rather unlikely. The rituals of the fĳirst three degrees of
the ‘Rite Moderne d’Adoption’, which he gives, are not just some as such
previously existing ones. They are largely based on those given by Ragon
51
“Après 1864, il ne semble pas que des Loges d’adoption aient été organisées” (Vat
1933 35).
52
Taxil 1886, 163/164.
53
Taxil 1886, 164–176.
(Ado1860), and show further influences by those of Guillemain de Saint

Victor (Ado1779, throughout), L’Adoption, ou la Maçonnerie des Dames;
[La Haye] 1783 (Ado1783, in the fĳirst degree), and Teissier (Ado1856T, in
the catechisms). There are also some texts, which I did not fĳind anywhere
else. However, these rituals are in one respect signifĳicantly diffferent from
all previously mentioned ones: as the anti-masonic statements included in
them make clear, they are not suitable to be performed for the initiation
of Candidates. On the other hand, given how well informed Taxil was,
they may – apart from these anti-masonic insertions – be in fact based on
a ritual actually in use around 1890. In that case, his information is more
precise than that by Georges Bois, who just states that the ritual in use in
1892 was Ragon’s.
Adoption Lodges Outside France
During the Napoleonic era, most Grand Lodges in the non-French coun-
tries in Europe proscribed Adoption lodges as too French a phenomenon.
Thus, the initiation of women came to a halt. When it started again, it was
at fĳirst not in the form of Adoption lodges, but of the initiation of women
in previously male-only lodges and with the ‘male’ rituals. After Countess
Ilona (= Helena) Hadik-Barkóczy had been initiated on 11/11/1875 in the
male lodge ‘Egyenlöség’ (‘Equality’) at Ungvár, working under the Grand
Orient of Hungary,54 Spain followed with the initiation of Countess Julia
Apraxin-Batthyany in the lodge ‘Fraternidad Ibérica’ in Madrid in 1880. As
opposed to the Hungarian male lodges, those in Spain did not stop after
the initiation of one woman, but continued initiating more of them with
the ‘male’ rituals of the AASR. Indeed, the phenomenon became rather
popular. In order to get this situation more or less under control again,
the Grande Oriente Español (GOE, created only in 1889) decided in 1892 to
re-introduce Adoption lodges. These had, after all, been declared regular
by the Grand Orient de France in 1774, and the Grande Oriente Español
hoped – in vain – to be able to suppress in this way the ‘irregular’ initia-
tions of women in male lodges with ‘male’ rituals.55 This example was also
followed by the older Grande Oriente Nacional de España and it was actu-
ally E. Caballero de Puga of the latter Grand Lodge who wrote in 1892 the
54
See Lenning 1900/1901 sub Hadik-Barkóczy.
55
Ortiz Albear 2005 136.
202 chapter six
fĳirst rituals for the Spanish Adoption lodges.56 These were based on those
published by Ragon in 1860 [Ado1860],57 and thus not on those which
had been in use in Spanish Adoption lodges in the 18th century, such as
“Loge d’adoption pour Femmes; Del Castillo Comte de Fuentes” [Ado1774b].
In 1903, the statutes of the GOE were reformed, and the rituals for the
Adoption lodges were adapted to this new situation by the ‘Supremo Con-
sejo del Grado 33 del Grande Oriente Español, en su Cámara de Ritos’ in
1906 and printed in that year by Ducazcal in Madrid.58 These rituals we
will encounter again in the next chapter.
There are rumours that Adoption lodges continued to be practised dur-
ing the last quarter of the 19th century, especially in the French colonies
such as Madagascar and Indo-China. That is not unlikely, but nothing can
be said about it with certainty at the moment. What we do know is that
during the 18th century, Adoption lodges had spread to the colonies of
virtually all European colonial empires. The female relatives of the colo-
nists had often not much to do and little to entertain them; thus they
regarded the Adoption lodges a welcome pleasure. This success was indeed
such, that when, in the early 19th century, the Grand Lodges in the non-
French ‘mother countries’ in Europe interdicted the Adoption lodges, they
often did not succeed to suppress them in the colonies. There they often
even continued after the fall of Napoleon, as is witnessed for example by
a ritual booklet, printed in Rio de Janeiro in 1834.59 Therefore, it is indeed
possible that they survived here even until the end of the 19th century.
56
Ortiz Albear 2005 137 referring to E. Caballero de Puga: Grado Primero del Rito de
Adopción o de Señoras, creado como rama especial y completamente separada de la Franc-
masonería masculina por el Grande Oriente Nacional de España, Madrid 1892.
57
Ortiz Albear 2005 134.
58
Ortiz Albear 2005 138 referring to Ritual de la aprendiza masona del Rito de Adopción,
Madrid 1906.
59
Manual Maçonico, ou Cobridor dos Ritos Escossez, e Francez ou Moderno, e da Maçon-
eria d’Adopçáo, Traduzido da 2e. ediçáo do Cobridor Francez (GON 40.A.27). It’s “Cobridor
da Maç⸫ d’Adopçáo ou Manual das Senhoras Maçons” gives short information about fĳive
degrees on the pages 193–211.
CHAPTER SEVEN
THE DOCUMENTS IN CONTEXT III: THE TWENTIETH CENTURY
We must now turn to the Grande Loge de France, because it was one of
its lodges which fĳirst attempted to revive an Adoption lodge in France in
the 20th century. As opposed to the history of the Adoption lodges in the
18th and 19th centuries, the history of their revival in the fĳirst half of the
20th century has been described in previous publications only summarily,
due to lack of material.1 During the Second World War, the Nazis trans-
ported virtually all the relevant documents to Germany, where, at the end
of that war, they were found by the Russians, who transported them to
Moscow. It was only on 23 December 2000 that these ‘Russian Archives’
returned to France. Therefore, there are hardly any publications about
the Adoption lodges of the 20th century to date, which are based on the
information from these archives. One of the very few persons working on
this material at the moment is Françoise Moreillon, the historian of lodge
‘Cosmos’ of the Grande Loge Féminine de France.2 It is with her help that I
have been able to quickly fĳind my way through this enormous mountain
of paper. The results of this research are presented here. Necessarily, then,
this chapter must go into more detail than the previous two.
1899–1903
Context
Not only in the GLSE, but also in the GLF, the initiation of women was a
hot topic. Since, however, it was the tradition of the SC, from which this
Grand Lodge emanated, to stick to what was regarded acceptable within
the traditional Grand Lodges in the world, the initiation of women with
the same ritual used for male Candidates, and the acceptance of women
as normal members in the male lodges, were clearly unacceptable here.
The solution was found in reviving the concept of Adoption lodges, under-
stood as separate lodges of women in which women were initiated with a
1
See e.g. Buisine 1995 71–89; Hivert-Messeca 1997 329–345; Jupeau-Réquillard 2000
147–155, 197–204; Beaunier 2001 63–79.
2
For her publications, see the bibliography.
204 chapter seven
diffferent ritual, but which lodges were placed under the supervision and
responsibility of a normal male lodge.
Le Libre Examen Adoption (GLF)

The fĳirst lodge to create such an Adoption lodge was ‘Le Libre Examen’
N° 217 (GLF).3 The protocols of its meeting of 14 February 19004 note that
the creation of an Adoption lodge had been decided in principle already
in October 1899,5 the year in which this lodge was revived by merging
its remnants with the lodges ‘Les Hospitaliers de la Palestine’ and ‘La
Persévérance Écossaise’.6 The committee then appointed to study the
phenomenon now reported its results. It reminded the lodge that the
Adoption lodges in former times were absolutely regular.7 The committee
fully supported the idea and suggested the text for a petition for a warrant
for the new Adoption lodge. The lodge accepted the proposal and aimed
to have the Adoption lodge functioning in May 1900.8 But then Brother
Raymond Sr.9 added:
that the real aim of the Adoption lodges is not indicated [in the petition].
It concerns the philosophical objective, for example to search for young
3
On the earlier history of ‘Le Libre Examen’ and its pro-feminist antecedents, see Beau-
nier 2001 67/68.
4
Protocol of the meeting of 14/2/1900 in Livre de Procès Verbaux du Libre Examen [mas-
culin] 22 novembre 1899 à 8 avril 1903, GLF, Archives “russes” 112-1-25.
5
Regrettably, the minutes book, which should contain the protocol of this meeting,
has not been found yet.
6
Invitation for the Fête Solsticiale of Sunday 29 April 1900 (GLF / 217.8).
7
No doubt the committee was referring here implicitly to the decision of the GOF in
1774.
8
“L’Atelier … reprend ses travaux au 3e degré et le f⸫ Oudinot a la parole pour exposer
le rapport de la Commission chargée d’examiner le projet de Création d’une Loge d’Adop-
tion. Il rappelle que la création de cette Loge, décidée en principe à la tenue d’octobre der-
nier, avait provoqué une étude complète de la question. De cette étude il résulte que ces
L⸫ très florissantes au 18e siècle, sont peu à peu tombées en décadence et que la dernière a
disparu il y a un demi-siècle. Leur existence maçonnique, tout à fait régulière, ne fait l’ob-
jet d’aucun doute et il y aurait intérêt, au point de vue de la propagande de nos idées à en
créer de nouvelles. Après cet exposé sommaire, notre f⸫ Oudinot, nous lit une pl[anche]
qui contient l’exposé des motifs de création de la loge d’Adoption ‘le Libre Examen’ aussi
qu’une demande de charte de fondation. Cette planche, si elle est adoptée, serait transmise
au S⸫ C⸫ par l’intermédiaire du C[onseil] F[édéral]. L’At⸫ approuve complètement le texte
proposé de n⸫ f⸫ Oudinot et diligence sera faite pour que la nouvelle L⸫ puisse fonctionner
en mai prochaine” (Protocol of the meeting of 14/2/1900 in Livre de Procès Verbaux du Libre
Examen [masculin] 22 novembre 1899 à 8 avril 1903, GLF / Archives “russes” 112-1-25).
9
Jean-Marie Raymond was not just a member of this lodge but was also, from 1899
to 1914, the Sovereign Grand Commander (Grand Master) of the Order! (Ligou 1998 1012;
Beaunier 2001 66).
the documents in context iii: the twentieth century 205
unmarried mothers and to support them morally, which will prevent them
from falling into the abyss of prostitution. He then offfers to provide for the
lodge all useful information on how these lodges function abroad, especially
in America, where they prosper greatly and have a completely humanitarian
objective.
The petition was then modifĳied in order to include this objective and sent
out in order to be dealt with soon.10 These minutes give us, in the absence
of the actual request, an extraordinary insight into the motives for the
creation of this Adoption lodge, which is not: to grant ladies access to the
masonic initiation experience, but to acquire their support for the reali-
sation of a particular kind of social changes. That, of course, is of great
importance when we later turn to the ritual used by this Adoption lodge,
and want to understand why it has the form it does. It is also interesting to
see that at least Brother Raymond assumed that the American Adoption
lodges, by which he can only have meant those of the Order of the East-
ern Star, would be basically the same thing as the Adoption lodges which
flourished in France from the middle of the eighteenth to the middle
of the nineteenth century. This misunderstanding will long prevail. The
same day, the preparations for a ‘white meeting’ (‘tenue blanche’) – i.e. a
meeting which is open to non-freemasons – “to announce the creation of
the Adoption lodge”11 were talked about.
The petition was discussed by the Federal Council on 26 February
1900. The opinions expressed were divided, an important issue being that
although, according to the Grand Secretary, Adoption lodges were per-
fectly legal, he also reminded that the [Ancient and Accepted] Scottish
Rite never had them, or at least not since its reorganisation in 1821.12 When
10
“N⸫ f⸫ Raymond père ajoute quelques mots. Il dit que le véritable but des LL⸫ d’adop-
tion n’est pas indiqué. C’est le but philosophique, la recherche des fĳilles-mères par exem-
ple et le secours moral qui les empêchera de tomber dans l’abime de la prostitution. Il
se met ensuite à la disposition de l’At⸫ pour donner tous les renseignements utiles sur le
fonctionnement de ces loges à l’étranger, en Amérique notamment, où elles sont très pros-
pères et entièrement tournées vers le but humanitaire. Après les conclusions favorables
du fr⸫ Orateur, l’At⸫ vote à l’unanimité le projet de n⸫ f⸫ Oudinot modifĳié dans le sens
indiqué par n⸫ f⸫ Raymond et l’envoi au C⸫ F⸫ pour solution rapide.” (Protocol of the
meeting of 14/2/1900 in Livre de Procès Verbaux du Libre Examen [masculin] 22 novembre
1899 à 8 avril 1903, GLF / Archives “russes” 112-1-25).
11
Idem.
12
At this point Mireille Beaunier remarks: “Le Suprême Conseil créa peu de Loges
d’Adoption mais la plus célèbre fut la Belle et Bonne ouverte, en hommage à Voltaire, le 19
février 1819, par le Comte Lacépède et la marquise de Villette, nièce du philosophe qui se
plaisait à lui donner ce surnom” (Beaunier 2001 66n4). According to M. Bazot (1830 267;
1835/1836 73) this lodge met not on 19, but on 9 February 1819. That, of course, was indeed
206 chapter seven
the proposition was voted upon, the majority rejected it. Nevertheless,
Brother Elie May got permission to produce a report on the question of
whether Adoption loges could be regarded masonically legal from the per-
spective of the Scottish Rite.13
On 23 May 1900, the lodge decided to send a request to create an Adop-
tion lodge through the Federal Committee to the SC.14 However, nothing
happened. On 10 October 1900
Brother Vermier asks several questions: What is the situation of our Adop-
tion lodge? The Master replies that, since the masonic authorities do not
respond to our request, there is no other option than to proceed with the
installation of that lodge. The ‘tenue blanche’ where the creation of the lodge
will be announced will be held in November.15
It seems that this ‘tenue blanche’ was postponed again for two months,
because on 23 January 1901 a ‘tenue blanche’ took place, which, accord-
ing to its protocol, was organised in order “to make known the Adop-
tion lodges, their aim and their usefulness”.16 Indeed, the invitation for
this lodge meeting in the Bulletin Hebdomadaire announced two lectures,
the second of which: “Adoption Lodges, Organisation – Aims – Plans of
Action” by Brother G. Oudinot from the same lodge, was followed by the
before 1821. But still on 15/3/1828, the “R⸫ L⸫ Écos⸫ la Clémente Amitié, Or⸫ de Paris” cel-
ebrated a “fête d’adoption” in the presence of the “T⸫ Ill⸫ S⸫ G⸫ C⸫ [= le duc de Choiseul]”
respectively the “Mem⸫ du Sup⸫ Con⸫, duc de Choiseul, comte Muraire, comte de Fernic,
comte de Pully, comte de Fouchécour, Guifffrey” and about 170 other Brothers and Sisters
(Anon. 1829 853–867), and that was defĳinitively after 1821.
13
“4° Pl[anche] de la R⸫ L⸫ n° 217 Le Libre Examen, demandant au Cons⸫ Féd⸫ une
constitution pour une L⸫ d’adoption qui serait souchée sur la R⸫ L⸫ n° 217. Une discussion
s’engage : Les FF⸫ Elie May, Jedor et Serin appuient la proposition. Le G⸫ S⸫ G⸫ déclare
que … Ce serait un moyen de constituer légalement des LL⸫ mixtes répudiées par la
G⸫ L⸫ D⸫ F⸫ et par le Sup⸫ Cons⸫ … Le F⸫ Pellé fait remarquer que les LL⸫ d’adoption ont
existé, qu’il ne s’agit ici que d’en réveiller une et défend la proposition. Le G⸫ S⸫ G⸫ répond
que le Rite Écoss⸫ n’a jamais eu de LL⸫ d’adoption, au moins depuis sa réorganisation en
1821. … Le Président annonce que la discussion étant close il va mettre la proposition aux
voix. Le Cons⸫ Féd⸫, à la majorité, repousse la proposition de la R⸫ L⸫ n° 217, mais tou-
tefois, il donne au F⸫ Elie May le mandat de faire un rapport sur la question au point de
vue de la légalité maçonn⸫ du Rite Ecossais”. (Protocol of the “Séance du Lundi 26 Février
1900” in Compte-Rendu Aux Ateliers de la Fédération des Travaux du Conseil Fédéral et de
la Grande Loge (29/1/1900–5/2/1900) 3–5 (Bound in: GLF / Bulletin (Revue) Maçonnique
21 (1900)).
14
“Sur proposition du f⸫ Oudinot, l’At⸫ decide d’envoyer au C⸫ F⸫ pour être trans-
mise au S⸫ C⸫ une demande de création de Loge d’adoption” (Protocol of the meeting of
30/5/1900 in Livre de Procès Verbaux du Libre Examen [masculin] 22 novembre 1899 à 8 avril
1903, GLF / Archives “russes” 112-1-25).
15
Idem.
16
Idem.
statement: “N.B. – The Ladies, given the purpose of the meeting, which is
the foundation of the Lodge of Adoption ‘Le Libre Examen’, are most espe-
cially invited. At the end of the meeting applications will be registered”.17
And indeed, during this meeting the following nine ladies requested to be
part of the lodge to be created: Mrs. Lallement, Mrs. Muratet, Mrs. Muart,
Mrs. Deullin, Mrs. Coulond, Mrs. Berthault, Miss Rachel Horst, Mrs. Guérin,
and Miss Julie Delahaye. Whatever the claims later would be, that this
action would have been irregular, one cannot say that the lodge had not
done it fully openly.
During its meeting of 13 February 1901, the Master of the lodge, Brother
Pézard presented the following conclusions of the committee for the
Adoption lodge: It
will be opened on the third Wednesday of March. The initiation fee will
be waived for the ten ladies, who will be the founders. In the future, the
initiation fee will be 10 francs, just as the annual fee,18 while the fee for a
higher [i.e. the second and third] degree will be 5 francs. Furthermore, no
inquiry will be made after those Candidates who are related already to a
lodge through their husbands. Only the unknown Candidates will be the
object of a report by the Brother who proposes her.19
Two weeks later, on 27 February 1901, the lodge discussed how to proceed
at the occasion of the creation of the Adoption lodge.
The seven Candidates will be initiated in the three successive degrees, after
which they will distribute among themselves the offfĳices. Once the lodge is
created, it will constitute itself in an absolutely independent way and act in
its meetings with sovereign power. In order to prosper, it is necessary that
it be absolutely autonomous and not under our guardianship. Nevertheless,
especially at the beginning, our advice will be useful and indispensable to
them.20
On 13 March 1901, one week before the installation meeting, the lodge
received a letter from Miss Braure, requesting her initiation in the Adoption
17
GLF / Bulletin Hebdomadaire des travaux du 21 au 26 janvier 1901, 5.
18
This annual fee thus is signifĳicantly lower than that of the men. In the report of the
committee which prepared the fusion of the lodges ‘Le Libre Examen’, ‘Les Hospitaliers
de la Palestine’ and ‘La Persévérance écossaise’, it is mentioned that “les cotisations sont
fĳixées à 30F par an y compris la cotisation pour l’orphelinat. Des jetons de présence d’une
valeur de 0,50F soit 10F par an ce qui réduit la cotisation à 20F pour les frères assistant
régulièrement aux travaux” (Archives “russes” 112-1-27, dossier 421, page 59).
19
Protocol of the meeting of 13 February 1901 in Livre de Procès Verbaux du Libre Examen
[masculin] 22 novembre 1899 à 8 avril 1903, GLF / Archives “russes” 112-1-25.
20
Protocol of the meeting of 27 February 1901 in idem.
208 chapter seven
lodge ‘Le Libre Examen’. During that same meeting, a model of a ribbon
[probably a sash was intended] for the Sisters of the Adoption lodge was
agreed on.21
As planned, the inauguration of the Adoption lodge took place “on the
third Wednesday of March”, i.e. on 20 March 1901. That day “the lodge ‘Le
Libre Examen’ … constituted itself as an Adoption lodge in order to pro-
ceed with the initiation of the founding ladies of the new lodge, using the
adopted ritual”.22 In the margin it is noted that these Candidates who were
initiated were “the Sisters Berthault, Deullin, Muard, Lallement, Horst,
Braure and Delahaye”. After they had been given the light, notice was
taken of the obligation of the newly initiated Sisters.23 And “in order that
our new sisters may validly constitute a lodge, it is necessary that they
have the Masters-degree, wherefore the 2nd and 3rd degrees are conferred
upon them by communication”.24 Then Brother Verdani gave a lecture on
the role of women in the Islam. What the minutes record of it shows that
the Brethren had well absorbed the ideas presented by Brother Raymond
on 14 February 1900, or were of the same opinion all along:
He vividly attacked the feminist doctrine of Schopenhauer, who considers
the weak sex as possessed by all vices and all faults. He presented the role of
women in Islam, inspirer of the Koran in the person of the wife of Moham-
med, peacemaker in the person of the daughter of an Islamic chief who
married a Spanish prince and inaugurated an era of peace in Spain, revolu-
tionary and emancipator in the person of a Persian princess who protected
the Babystes, who founded an Islamic sect with socialist tendencies. He ends
expressing the hope that our Sisters will demonstrate masonic qualities and
will give the new Lodge Le Libre Examen a good reputation.25
[Next] the Orator, Brother Lang, welcomed the newly initiated. He recalls
the spirit of the old Adoption lodges, the work which they accomplished,
work of solidarity, of assistance, protection of the unfortunates, of the girls
so disgraced and so despised, when (on the contrary) their state of holy
motherhood ought to make them deserving of the support of all. He hopes
that the new lodge will be worthy of its predecessors, that it will revive
their work and that it will not be afraid to fĳight against prejudices, against
superstition, in order to assure, within the limits of its power, the authority
of Reason.26
21
“La correspondance contient … une pl⸫ de Mlle Braure sollicitant l’initiation à la Loge
d’adoption ‘Le Libre Examen’ … On adopte ensuite un modèle de ruban pour les sœurs de
la Loge d’adoption …” (Protocol of the meeting of 13 March 1901 in idem).
22
Protocol of the meeting of 20 March 1901 in idem.
23
Idem.
24
Idem.
25
Idem.
26
Idem.
This is indeed almost a verbatim repetition of the words, which Brother

Raymond spoke on 14 February 1900. The Sisters then elected the offfĳicers
for the year 1901. Sister Berthault was elected Grand Mistress of the lodge.
As soon as this had happened, the Master of the male lodge, Brother
Pézard, handed over the gavel to her and invited her to proceed with the
remainder of the work. The other functionaries elected were Sister Muard
as Senior Warden (‘Inspectrice’), Sister Deullin as Junior Warden (‘Déposi-
taire’), Sister Horst as Orator (‘Chev[alière] d’éloquence’), Sister Lallement
as Secretary, Sister Braure as Treasurer, and Sister Coulond Almoner
(‘Hosp[italière]’), all unanimously. After the installation of the offfĳicers of
the lodge, the usual collections were taken and the lodge was closed by
Sister Berthault, its Grand Mistress.
Apparently, Sister Delahaye did not get a function, while apart from
the seven newly initiated Sisters, also Sister Coulond was present and had
been part of the group of founding members, so she must have been initi-
ated somewhere sometime before. Sister Braure, who had asked to be ini-
tiated only a week before, was initiated this day, while two of the names
on the list of 23 January are not mentioned in this protocol, viz. Muratet
and Guérin. Sister Muratet would afffĳiliate a year later and thus was appar-
ently not there now. It seems that Mrs. Guérin had withdrawn. It could
be verifĳied that all of the ladies involved (including Muratet and Guérin)
were either wives or daughters of members of the male lodge.
The own minute book of the Adoption lodge opens with two meet-
ings of the committee of the male lodge, which had prepared the consti-
tution of the Adoption lodge, together with the Sisters of the Adoption
lodge, on 30 April and 18 May 1901. The fĳirst meeting was presided over
by Brother Pézard, Master of the male lodge, assisted by Sister Berthault,
Grand Mistress of the Adoption lodge, the second by Sister Berthault
alone. The fĳirst meeting was dedicated to the discussion of the by-laws
of the Adoption lodge, for which a draft was proposed by the commit-
tee. It “copies partly the by-laws of the lodge ‘Le Libre Examen’ as well
as some articles from the by-laws of the ancient Adoption lodges”.27 The
articles were discussed one by one by all present. Of the modifĳications
made during this meeting, only one is recorded explicitly: the fee for the
fĳirst degree becomes 30 francs for “persons not related to masons” and
15 francs for the wives, daughters and sisters of masons, while the fees
27
Procès-verbaux de la R⸫ L⸫ d’adoption Le Libre Examen 30 avril 1901–9 Juin 1914 1 (GLF,
Archives “russes”, 112-1-26 (112-1-410).
210 chapter seven
for the second and third degrees become 10 and 15 francs respectively.28
This means a signifĳicant increase compared to what was decided by the
men only three months before, on 13 February 1901 (see above). Based on
this information, it is clear that the by-laws concerned are if not iden-
tical, then at least very close to those which were offfĳicially adopted 26
February 1902 and subsequently printed.29 Comparison with other rules
for Adoption lodges shows, not surprisingly, that 9 (of the 64) articles,
though never quite identical, show a signifĳicant similarity with 10 of the
(29) articles in those given by Ragon (Ado1860). It is remarkable that, as
opposed to the more traditional ones of Ragon, nothing is stated about
the behaviour in the lodge, about money to be paid in case of offfences,
about charity, about serving Sisters, or about the composition of the team
of offfĳicers of the lodge. In the second committee meeting, Sister Deullin
was thanked for copying on a typewriter the brief instruction about the
three Craft degrees.30 It was also decided that the Adoption lodge would
meet on the 4th Wednesday of each month (which was registered in Arti-
cle 38 of the by-laws).
The fĳirst ritual lodge meeting (‘Tenue solennelle’) took place on 29 May
1901 and was again presided over by the Grand Mistress, Sister Berthault.
After the lodge was opened, a lecture was presented by Brother Charbon-
nel about “The role of women in the social life”. He asked: “Must women
be regarded as equal to men? Should they be admitted into Freemasonry?
Of course! he replies, but before making this revolution, we must prepare
the spirits, we must evolve in that direction.” And: “In order that women
perceive what suits their social role, it is necessary that they take part in
28
“Parmi les modifĳications apportées à ce projet, il y a lieu de mentionner le droit d’ini-
tiation au 1er degré qui est fĳixé à 30 f pour les personnes étrangères à la maçonnerie et à
15 f pour les femmes, fĳilles et sœurs de maç⸫ ou de maç⸫ [= de maçons ou de maçonnes].
Les droits d’augmentation de salaire [sont] fĳixés à 10 f pour le 2eme degré et à 15 f pour le
3e” (Idem, 1/1 bis).
29
R⸫ L⸫ d’Adoption Le Libre Examen … Règlements Particuliers, Paris, Imprimerie A⸫
Coulond, 1902 (BN 16-H Piece-101). The fees are here fĳixed as follows: “Art. 21. – Les S⸫ de
l’At⸫ sont tenues de payer annuellement une cotisation de dix francs. Art. 22. – Le prix
des init⸫ est fĳixé à 30 francs pour le premier degré. Art. 23. – Cette contribution peut
être réduite de moitié dans des cas exceptionnels et sur une décision prise par la L⸫ à la
majorité. Elle est toujours réduite de moitié pour les Femmes de Maçons, ainsi que pour
les Filles et Sœurs de Maçons ou de Maçonnes et pour les postulantes membres de l’En-
seignement. Art. 24. – Le prix des augmentations de salaire est fĳixé à 10 francs pour le 2e
degré et à 15 francs pour le 3e. Art. 25. – Le prix de l’afff⸫ est fĳixé à 10 francs.”
30
“Des remerciements sont adressés à n⸫ S⸫ Deullin qui a copié à la machine à écrire
l’instruction sommaire aux trois grades symboliques” (idem, 2).
that social life, but with wisdom, with moderation. Certain feminists have
been detrimental to femininity. Life consists of impulse and moderation.
It is according to this outcome that progress, evolution proceeds”.31 What
one sees here already is the strong pressure of the Brethren on the Sisters
to choose a moderate course of feminism.
The meeting of 27 November 1901 was devoted to studying the rituals
with the help of Brother Jean-Marie Raymond.
On the third day of the yearly Convention of the Grande Loge de France,
22 December 1901, fĳinally the admission of women into Freemasonry was
discussed. Thirteen deputies expressed the wish that “The Grande Loge de
France give a favourable commitment to the proposition to admit women
into Freemasonry”.32 The Brothers Deullin and Leménager spoke, and
Brother Platel formulated a motion, which was adopted:
The Convention, considering that the ideas of emancipation of women are
based on an idea of justifĳied equality, but considering on the other hand –
that through the feminine education as it has been given until today,
premature emancipation would be a danger for Freemasonry and for the
Republic – Faithful to the masonic traditions of emancipation and equality –
decides that – the Grande Loge de France will create as many Adoption
lodges as necessary, where the rational education of women, as it should be
understood in a democratic state, will emerge.33
In an appendix to the report about this Convention, under the title
“Masonic Feminism”, we read:
The Respectable Lodge ‘Le Libre Examen’ has just taken a resolution which
will certainly have useful consequences, even if only from the perspective of
an experience: it has created an Adoption lodge, the ritual of which seems
to conform, in all respects, to the conditions of organisation of that lodge …
For us, Scots [Masters] of the Ancient and Accepted Rite, at present, the
question of masonic feminism, that is to say, of the access of women in
our temples, comprises only two procedures as solution: either the multi-
plication of ‘tenues blanches’ for a kind of co-education of the sexes, or the
creation of Adoption lodges.34
31
Idem, 3 & 3 bis.
32
Compte-Rendu Aux Ateliers de la Fédération des Travaux du Conseil Fédéral et de la
Grande Loge (23/11/1901–22/12/1901) 24 (GLF / Bulletins et circulaires 1900–1915).
33
Ibidem.
34
Suprême Conseil … du Rite Écossais Anc⸫ et Acc⸫ pour la France et ses dépendances :
Compte-Rendu aux Ateliers de la Fédération, 1901 116 (GLF / Rite Écossais Ancien Accepté :
Mémorandum 1893 à 1902).
212 chapter seven
During the meeting of 22 January 1902,

Brother Pézard presents the Adoption lodge a request to join as a member,
on behalf of the Sister Muratet; this Sister is at the moment a member of
the not recognised lodge ‘Le Droit Humain’, but she had been a member of
a Scots Adoption lodge in Spain35 before. It is on the basis of this last men-
tioned qualifĳication that her membership is requested. Our Brother Pézard
asks the lodge to authorise the Grand Mistress to speak with Sister Muratet
and to decide about her membership, which should be put on the agenda of
the next meeting. After considerations between the Brothers [sic!] Oudinot,
Pezard, Bonnefond, Muard, [and] Lang, this proposition is accepted.36
We should remember here that Sister Blanche Muratet-Monniot, had
been accepted to become one of the founding members of the Adoption
lodge already a year before, and that she was the wife of a member of the
male lodge, Brother Baptiste Muratet. It is not really surprising, then, that
during the meeting of 26 February 1902
The Grand Mistress reads her report about Sister Muratet. This report is
entirely positive. Yet, several objections being made, Brother Pézard asks
permission to speak. He tells about the slander of which our Sister has been
the object, about the rumours which have been spread about her, about the
information which he has collected, and of the inanity which his inquiries
have proved this slander to be. Unanimously except for 5 votes, the Lodge
votes for the admission of Sister Muratet, and welcomes her.37
That same day the Adoption lodge voted about the by-laws, as they would
now be printed, and 1/4/1902 the male lodge did so as well.38 Some remark-
able articles should still be mentioned. In article 4, it is regulated that only
Brethren with at least the second degree may visit the meetings in the fĳirst
two degrees of the Adoption lodge, while only Master Masons may visit
its third degree meetings.39 The ritual lodge meetings (‘tenus solennelles’)
35
In fact, the discontinued lodge ‘La Liberté d’Orient’ in Madrid: “Lect[ure] de
Rapp[orts] sur la S[œur] B[lanche] Muratet, de la L[oge] d’ad[option] en somm[eil], La
Liberté d’Orient, cl[imat] de Madrid. Afffĳiliation.” (Announcement of the lodge meeting
of the “L⸫ d’adoption Le Libre Examen” of 26/2/1902, GLF / Bulletin Hebdomadaire des
travaux du 24 février au 2 mars 1902, 7; Beaunier 2001 68) where she probably received the
third degree already, since she is referred to as “Maîtresse” right from the start.
36
Procès-verbaux de la R⸫ L⸫ d’adoption Le Libre Examen 30 avril 1901–9 Juin 1914, GLF,
Archives “russes”, 112-1-26 (112-1-410), 10.
37
Idem 11.
38
The last page of the printed by-laws lists the main offfĳicers of both lodges under the
statement and the dates of their adoption.
39
“Art. 4. – La R⸫ L⸫ travaille aux trois grades symboliques correspondant: celui d’Ap-
prentie et de Compagnonne au 2e degré des Ateliers masculins ; celui de Maîtresse au
3e degré des Ateliers masculins”. See also Art. 49. Jupeau-Réquillard misinterprets this as
are dedicated, apart from the initiations, to the study of philosophical,

scientifĳic, and moral questions, concerning more particularly the role of
women in society.40 Implicitly, it is made clear that both the Sisters of the
Adoption lodge, and the Brethren of the male lodge, are (voting) members
of the Adoption lodge.41
Much more surprising than the admission of Sister Muratet is what hap-
pens at the next meeting, taking place 26 March 1902. Here the offfĳicers for
the next year are elected. The result is that Sister Muratet is elected Grand
Mistress with 29 votes by 32 voting members, Sister Delahaye Inspectrice
with 28 votes, Sister Horst Dépositaire with 27 votes, Sister Berthault Ora-
tor (S⁙ d’éloquence) with 26 votes, Sister Lallement Secretary with 26
votes, Sister Braure Treasurer and Sister Coulond Almoner (hospitalière).42
In other words, despite the reluctance with which Sister Muratet was
admitted a month before, she is now elected as the Grand Mistress of
the lodge, and that with a larger number of positive votes than any of the
other Sisters for the other functions! Furthermore, since there are at this
“l’atelier d’adoption … travaille « aux grades symboliques masculins » (art. 4)” (Jupeau-
Réquillard 2000 148).
40
“Art. 39. – Les ten⸫ sol⸫ sont destinées, en outre des init⸫, à l’étude des questions
philosophiques, scientifĳiques, morales, concernant plus particulièrement le rôle de la
femme dans les Sociétés”. The report (compte rendu) about the year 1901–1902 by the Sec-
retary of the lodge, Brother Oudinot, is again misinterpreted by Jupeau-Réquillard. She
writes: “[La loge] le Libre Examen Adoption travaille de manière très libre. Les francs-
maçons exposent en premier lieu un travail philosophique non suivi de discussion.
Ensuite, pour les conférences, les femmes de la loge d’adoption sont admises” (Jupeau-
Réquillard 2000 148). But the introduction by the Master of the male lodge, Brother Pellé,
states explicitly that the fĳirst series of themes (for the year 1903) will be presented without
discussion during the meetings on the second Wednesday of the months, while the sec-
ond series will be presented with discussion during those on the fourth Wednesday of the
month. There is no question of the admission of the Sisters in this context (Oudinot 1903
3). Only once in the report about the year 1901/1902 Brother Oudinot mentions that on
this occasion the “tenue suivante à laquelle ont été admises les SS⸫ de la Loge d’Adoption”
(idem 8). And indeed, the Adoption lodge at fĳirst meets on the fourth Wednesday as well
(See the Règlements of 1902, Art. 38), thus suggesting that these meetings coincided. On
8/10/1902 the minutes of the Adoption lodge note: “Une discussion est ouverte concer-
nant le changement de jour de tenue, le 4e mercredi étant repris par la L. masculine”, but
no decision concerning an other date was recorded. Only at the very last meeting of the
Adoption lodge, on 21/1/1903 “Le Fr⸫ Marx met ensuite aux voix un vœu, celui que les S⸫
assistent aux conférences des tenues Sol⸫ masculines. C’est à-dire qu’après les trav⸫ vers
les 10 heures les portes du Temple s’ouvrent toutes grandes. Espérions que nos F⸫ nous
donneront entière satisfaction …” (Procès-verbaux de la R⸫ L⸫ d’adoption Le Libre Examen
30 avril 1901–9 Juin 1914 23v (GLF, Archives “russes”, 112-1-26 (112-1-410))).
41
Art. 46 & 47.
42
Archives “russes”, 112-1-26 (112-1-410), 12.
214 chapter seven
moment defĳinitively not 32 female members of the Adoption lodge yet,

this confĳirms that the Brethren of the male lodge are voting here as well!
In fact, they must even have been the majority. “Sister Berthault installs
the Grand Mistress after having received from her the usual oath, then
the newly elected [Grand Mistress,] our Sister Muratet installs herself the
other offfĳicers”.43
On 23 April 1902 it was announced that the works in the library44 are
at the disposition of the Sisters, something which they had asked for, but
which was refused in fĳirst instance, because of the rituals available there.
Sister Muratet spoke about “Religions”.
During the meeting of 25 June 1902 the question was discussed whether
or not to reduce or to waive completely the fee for the initiation of the
fĳirst twenty Candidates. “After a long discussion, the lodge decides that
the fĳirst twenty [Candidates] admitted will pay as initiation fee no more
than fĳive francs, and will receive all three degrees at the same occasion”.45
During the Grand Lodge meeting of 7 July 1902 “Brother Lang asks,
on behalf of the lodge 217 ‘Le Libre Examen’ what has been done with
a request sent to the Federal Council more than a year ago, in order to
obtain from the Supreme Council a Constitution for the Adoption lodge,
attached to the lodge 217 ‘Le Libre Examen’. The Grand Master replies that
he is in charge of a report on the subject and that soon satisfaction shall
be given”.46 The agenda of the meeting of the Federal Council of 18 July
1902 mentioned a discussion about the Adoption lodges, but the point
was referred to the next session.47
On 23 July 1902 “one has next proceeded with the initiation in the fĳirst
three degrees of the Lewis Sittenfeld who pronounces her obligation and
takes her place”.48 Then Brother Laskine gave a lecture, the report of which
covers three pages! In other words, the initiation ritual cannot have taken
much time and may well have been restricted precisely to that what was
recorded: the taking of the oath.
43
Ibidem.
44
Probably the library of the SC is intended, but the formulation may also be under-
stood to refer to the library of the lodge, if that existed.
45
Archives “russes”, 112-1-26 (112-1-410), 15.
46
Compte-Rendu Aux Ateliers de la Fédération des Travaux du Conseil Fédéral et de la
Grande Loge ( juillet 1902) 6 (GLF / Bulletins et circulaires 1900–1915).
47
Idem 4.
48
Procès-verbaux de la R⸫ L⸫ d’adoption Le Libre Examen 30 avril 1901–9 Juin 1914, GLF /
Archives “russes”, 112-1-26 (112-1-410), 17.
The fĳirst meeting after the summer, on 8 October 1902, was a very
eventful one. No less than four Candidates were discussed: Mrs. Oudinot
had withdrawn her application, but Mrs. Morleau, Miss Alice le Mesle and
Miss Lucie le Mesle had applied. Furthermore, “the wish is unanimously
expressed that the admission of women into Freemasonry justifĳies [the
merging of] the two lodges into a single one”,49 a statement which, with
hindsight, may be read as the announcement of difffĳiculties. Finally, “it was
decided by a vote to suppress the ritual of the 2nd and 3rd degree which
would seem ridiculous and are unacceptable”.50 Regrettably the here
rejected rituals seem not to have survived. Anyway, there can be little
doubt that at this moment, at least the second and third degree were still
conferred by communication only.
During the monthly meeting on 22 October 1902 the three Candidates
mentioned were initiated, apparently with the same procedure as Sister
Sittenfeld on 23 July. Again there was still time after the initiation for a
lecture, this time by Brother Nergal.
On 26 November the elections for new offfĳicers took place and the day of
the meetings of the lodge was changed from the 4th to the 3rd Wednesday
of the month. Consequently, the 24 December, Sister Muratet installed
Sister Lallement, who had been the Secretary of the Adoption lodge dur-
ing the preceding two years, as her successor.
Meanwhile, the Adoption lodge was still not offfĳicially recognised by
either the Grande Loge de France or its Suprême Conseille. On 10 Decem-
ber, the male lodge had received a letter from the Grand Secretary, who
declared that the General Regulations did not allow him to give an advice,
nor to transfer the request. Thereupon the lodge decided to ask questions
at the ‘Conseil Fédéral’ of the Grande Loge de France in order to oblige it
to transfer the request with its advice.51 On 28 December 1902, the Grand
Secretary of the Grande Loge de France wrote to the Master of the (male)
lodge ‘Le Libre Examen’: “Since you wish that your request for a Constitu-
tion of an Adoption lodge be submitted to the Grande Loge de France, I
agree with the Grand Master to put the question on the agenda of the next
49
Idem 18.
50
Ibidem.
51
“Le G⸫ S⸫ G⸫ a répondu au sujet de la Loge d’Adoption en déclarant que les R⸫ G⸫
ne lui permettaient pas de donner un avis, ni de transmettre cette demande. L’At⸫ après
une discussion à laquelle prennent part les fff⸫ Oudinot, Bonnefond, Pézard, Lerner décide
de faire interpeller le C⸫ F⸫ à la G⸫ L⸫ D⸫ F⸫ pour l’obliger à transmettre la demande avec
son avis” (GLF / Archives “russes” 112-1-25).
216 chapter seven
session (January)”.52 It is then indeed fĳinally discussed during the meeting

of the Grande Loge de France of 5 January 1903.
It then appears that three years earlier the Federal Counsel did not pass
on the request for the creation of an adoption lodge to the Supreme Coun-
sel under the pretext that Adoption freemasonry “… is a form of masonry
under guardianship. … The Adoption lodge does not belong to any degree
and cannot belong to the Grande Loge de France and the Supreme Counsel
is not empowered to deliver a warrant for an Adoption lodge”.53 Bowing to
the insistence of Brethren in favour of the project, the Federal Counsel gives
way and communicates the request with arguments completely opposite to
the previous ones …54
On 7 January 1903 the Grand Secretary then reported the result:
I have the pleasure to inform you that I [will] transmit to the Supreme
Council a motion which was voted on the 5th of January of this year by
the Grande Loge de France with 19 [positive] votes against 12. This motion
is formulated as follows: The Grande Loge de France, considering that it
has only the power to pronounce the creation of lodges of the 1st to the 3rd
degree, that Adoption Freemasonry does not work in any of these degrees,
considering that Adoption Freemasonry is regular, that consequently the
Grande Loge de France cannot oppose the creation of an Adoption lodge,
refers the request of the lodge ‘Le Libre Examen’ with a recommendation
in favour of it to the Supreme Council, [being the] only authority, com-
petent for all that does not concern the Freemasonry of the three fĳirst
degrees.55
And during the meeting of the male lodge on 14 January 1903, Brothers
Lang and Lamarque reported the same result. But only one week later, on
21 January, things were escalating and, when reading the minutes, one can
feel that big problems had arisen.
After having opened the meeting, our Very Dear Sister Lallement, Grand
Mistress, thanks us fraternally for having handed over the fĳirst gavel to her
and presents us the history of the Adoption lodge ‘Le Libre Examen’ from
its inception until today. She sets out for us the difffĳiculties the lodge had in
getting founded, and the dedication of the male Brethren in seeing that it
prospered.
52
GLF / Archives “russes” 112-1-27.
53
Compte Rendu aux Ateliers de la Fédération des travaux du Conseil Fédéral et de la Grande
Loge (22/11/1902 à 2/2/1903) 23–28, here 24/25 (GLF / Bulletins et circulaires 1900–1915).
54
55
GLF Archives “russes” 112-1-27.
Our Brother Pellé, Master of the lodge 217 Le Libre Examen proposes that the
Adoption lodge should cease to meet, given the fact that it was not prosper-
ing. The proposal is rejected by the Brethren and Sisters of the lodge.
Our Brother Marx speaks and points out that ‘tenues blanches’ would be
good for the lodge and would bring new recruits.
Our Very Dear Brother Lang shows us the inconvenience of the proposition
of the Very Dear Brother Pellé, given that, now that we have discussed the
existence of our lodge with the Supreme Council, we would then lay our-
selves open to ridicule by our enemies.
It is therefore decided that the Adoption lodge ‘Le Libre Examen’ will organ-
ise ‘tenues blanches’ and that it will distribute letters in order to explain the
aim of the Adoption lodge.
The Brother Marx puts a proposition to the vote, namely that the Sisters
be present at the lectures presented in the male lodge meetings. That is to
say, that, after the lodge work, at about 10 o’clock, the doors of the Tem-
ple are opened wide. Let us hope that our Brothers will give us complete
satisfaction.56
The report about the year 1901–1902 contains two contributions, a letter
of introduction by the Master of the lodge, Brother Pellé, dated 28 January
1903 (i.e. exactly two weeks after the previous meeting of the Adoption
lodge), followed by the actual report, written by Brother Oudinot, the Ora-
tor of the lodge. Although this report is not dated explicitly, it seems likely
that it was fĳinished no later than 28 January 1903 as well. In this report,
there is still no sign that there would be anything wrong with the Adop-
tion lodge. On the contrary, it is mentioned several times and always in a
positive sense. Sister Muratet is especially complimented for her contribu-
tion to the discussion one evening:
Finally, our Sister Muratet, approaching the problem from a slightly diffferent
angle, demonstrated perfectly that there is a case for conferring on women
the same rights as on men but not the same responsibilities. In fact, equality
exists between the two sexes but they are not identical; therefore each has
parallel responsibilities and only a certain number of shared ones.57
However, Sister Muratet was clearly absent at the meeting of 14 January
1903, and that strongly looks like being very much related to the problems
the lodge apparently was having. How serious the situation was becomes
clear from a note on the next page of the minutes book:
56
Procès-verbaux de la R⸫ L⸫ d’adoption Le Libre Examen 30 avril 1901–9 Juin 1914 23r/23v
(GLF / Archives “russes”, 112-1-26 (112-1-410)).
57
Oudinot 1903 9.
218 chapter seven
By a decision of the male lodge ‘Le Libre Examen’, taken during the meeting
of 8 April 1903, by 16 votes against 15, about a proposal by Brother Richard
Paul, and without the issue having been on the agenda, the Adoption lodge
is made to cease to meet. (See the minutes of the male Lodge).58
Like all the previous minutes, this note too is in the clear handwriting
of Sister Lallement. The reasons for this decision become clear from the
minutes of the committee meeting of the male lodge, held on 8 April after
the normal meeting:
… the question of the Adoption lodge is considered. Brother Richard defends
his proposal to suspend this lodge. Brother Pézard shows that our lodge will
only be able to serve as an entrance hall for the mixed lodges which, though
they did not yet exist three years ago, are prospering today. Brother Lalle-
ment criticises Sister Muratet and those Brethren present who helped her to
create her mixed lodge in secret. If the proposition to create a mixed lodge
had been made openly, there would no doubt, in place of ‘La Raison Tri-
omphante’ which is causing the death of the Adoption lodge, have existed
today a flourishing mixed lodge ‘Le Libre Examen’.
Brother Marx invites Brother Limousin, 33°, active member of the
Supreme Council, to make clear that the Grande Loge Symbolique Écossaise,
under which several mixed lodges have been constituted, is not part of the
Ancient and Accepted Scottish Rite.
Finally, the conclusions of the Brother Orator [= Br. Oudinot], which
are hostile to the proposition of Brother Richard, are rejected by 18 black
balls against 16, and the proposition itself is passed by a show of hands with
16 votes to 15 (whereby the vote of the Master of the Lodge [= Br. Pellé]
determined the majority). … During the meeting, Brother Oudinot, being
implicated, resigns as a member of this lodge and Brother Bonnefond as
Treasurer.59
Interestingly, these minutes were signed by Brother Lallement as secretary!
They show quite clearly what has happened. So, indeed, it was Sister Mura-
tet who caused the destruction of her own Adoption lodge. The strangest
thing is that on 22/9/1902 – two weeks before the meeting of the Adoption
lodge on 8/10/1902 where it was “expressed that the admission of women
into Freemasonry justifĳies [the merging of] the two lodges into a single
one” – she had created a mixed lodge, ‘La Raison Triomphante’ within the
58
Procès-verbaux de la R⸫ L⸫ d’adoption Le Libre Examen 30 avril 1901–9 Juin 1914 24r
(GLF, Archives “russes”, 112-1-26 (112-1-410)).
59
Livre de PV du Libre Examen, 22 nov. 1899–8 avril 1903, GLF / Archives “russes” 112-1-25,
Tenue de comité du 8 avril 1903.
GLSE,60 which cannot have been much diffferent from the lodge of ‘Le Droit
Humain’ to which she belonged when she afffĳiliated to the Adoption lodge.
So, it seems that she did not really know what she wanted. And we shall
even see her reappear on the scene at a later date. The statement that the
GLSE would not be part of the AASR is bizarre. Surely the GLSE, originally
formed by lodges which had broken away from the GLC under the SC,
worked with the Craft rituals of the AASR as they were worked in all the
lodges of the GLC. The same holds for the lodges of ‘Le Droit Humain’,
which had, after all, emerged in their turn from the GLSE.
It seems that Brother Bonnefond could be persuaded to remain in his
post as Treasurer after all, because he is mentioned as such again on the
invitations, sent out on 22 April and 22 May, for the celebration of the
solstice on 31 May 1903, which included i.a. a ceremony of adoption, i.e. of
children of Brethren, by the lodge. Such ‘tenues blanches’ had been held in
the past (e.g. 29/4/1900, 23/1/1901 and 16/3/1902) and would be repeated in
the future (e.g. 24/3/1907 and 14/5/1911) by ‘Le Libre Examen’, often includ-
ing a ceremony of adoption of children.61 Also Brother Oudinot seems to
have stayed after all, since in 1904 he published the report of the year from
November 1902 to November 1903 (which does not contain a word about
the Adoption lodge) in his post as Orator of the lodge.62 It was another
member of the lodge, the Sovereign Grand Commander, Brother Jean-
Marie Raymond, who gave 9 December 1903 a lecture about “Adoption
lodges”, in which he pointed out the signifĳicance of a number of symbols,
found in the traditional rituals of the Adoption Rite, and which seems to
try to persuade the members not to forget about the option to create an
Adoption lodge again.63
60
According to Jupeau-Réquillard, this lodge, N° 6 within the GLSE-M&M, existed
from 30/10/1902 to 30/3/1906 (Jupeau-Réquillard 1998 243), but it was actually constituted
on 22/9/1902 (“Batterie d’allégresse en l’honneur de notre S⸫ L⸫ La Raison Triomphante
qui s’est constituée sous notre Ob⸫, le 22 Septembre à l’O⸫ de Paris”, (Announcement of
the meeting of the GLSE on 13/10/1902, GLF / Bulletin Hebdomadaire des travaux du 11 au
19 octobre 1902, 4)). In fact, Blanche Muratet already afffĳiliated in ‘La Nouvelle Jérusalem’
(GLSE) on 11/7/1902 (Registre matricule de La Nouvelle Jérusalem (GLSE N° 5), (GLF / NJ 376
1901–1933; Registres 1901–1905)).
61
GLF 217.8.
62
GLF 217.8.
63
Separate publication, present in the archives of the lodge ‘Le Libre Examen Adoption’
(217 bis, GLF), also published in Suprême Conseil … du Rit Ecossais Anc⸫ et Acc⸫ pour la
France et ses dépendances, Compte-Rendu aux Ateliers des travaux de l’année 1904, 1905
94–106 (GLF / REAA Compte-Rendu 1903 à 1909).
220 chapter seven
The Grande Loge Symbolique Écossaise Mixte et Maintenue

On 15 June 1901 the Grande Loge Symbolique Écossaise Maintenue decided
to allow their lodges to accept female Candidates, if they so desired. From
now on it would be known as either Grande Loge Symbolique Écossaise
Mixte et Maintenue or Grande Loge Symbolique Écossaise Maintenue et
Mixte, but this long name is often shortened as GLSE-M&M. Its lodges
initiated their female Candidates with exactly the same rituals as the
male ones, i.e. those of the Craft degrees of the AASR, and no distinc-
tion whatsoever was made between the two sexes. Furthermore, the
new constitution made clear that the GLSE from now on was explicitly
anticlerical and that discussions about religion and politics were allowed
in the lodges.64 As a result, the GLSE-M&M became quite attractive for
feminist activists.65
In this book we don’t need to say much about these mixed lodges, since
they did not use the Adoption Rite. But they were relevant in so far as
they interfered with both ‘Le Droit Humain’ and the Adoption lodges of
the GLF. We have seen already that on 11 July 1902, Blanche Muratet, who
had been a member of the Adoption lodge ‘Le Libre Examen’ (GLF), afffĳili-
ated in the lodge ‘La Nouvelle Jérusalem’ (GLSE-M&M N° 5), and that she
founded the mixed lodge ‘La Raison Triomphante’ (GLSE-M&M N° 6) on
22 September of the same year, two months before she installed Sister Lal-
lement as her successor as Grand Mistress of the Adoption lodge ‘Le Libre
Examen’ (GLF N° 217 bis).
The Ritual
From this period, and indeed explicitly from the Adoption lodge ‘Le
Libre Examen’ N° 217 in Paris, we have only one ritual [Ado1901] Maçon-
nerie d’Adoption. Grade d’Apprenti, in two versions, one in manuscript,66
the other in typescript.67 The typescript version is clearly made after the
manuscript, because the manuscript is written only on one side of the
paper, but on the back of the fĳirst sheet there is an addition, of which it is
clearly marked where it has to be inserted on the second normal page. In
the typescript, however, this indication has been overlooked and the text
64
See Jupeau-Réquillard 1998 170/171; Jupeau-Réquillard 2000 142–144.
65
Allen 2008.
66
GLF without place code, but in box 8 “Rituels français anciens”; a copy also in the
archives of the GLFF.
67
GLF / Archives “russes” 93-1-4 (93-1-76).
on the back of the fĳirst sheet of the manuscript now immediately follows
that which was written on the fĳirst side. As a result, in the typescript the
“second duty” of an Inspector in the lodge (which was described in the
addition) now precedes the “fĳirst duty”. The catechism, if one can call it
that, has only fĳive questions.
The lodge ‘Le Libre Examen Adoption’ had in this period only three
meetings where new members were initiated, namely on 20 March 1901
when seven founding members were initiated, on 23 July 1902 when Miss
Sittenfeld was initiated, and on 22 October 1902 when Mrs. Morleau, Miss
Alice le Mesle and Miss Lucie le Mesle were initiated. As we have seen, the
protocols of the last two of these three meetings give the impression that
all three degrees were basically conferred ‘by communication’. But the
minutes of the installation meeting state: “the lodge ‘Le Libre Examen’ …
constituted itself as Adoption lodge in order to proceed with the initiation
of the founding ladies of the new lodge, using the adopted ritual”. That
very much suggests the use of a full initiation ritual. I therefore assume
that this ritual was used on, and only on, this occasion. That this is only a
ritual for the fĳirst degree is in accordance with the minutes of 20/3/1901 as
well: “the 2nd and 3rd degrees are conferred upon them by communication”,
and on 8/10/1902, “one votes to suppress the ritual of the 2nd and 3rd degree
which would seem ridiculous and are unacceptable”.
For the interpretation of this ritual, it may be useful to keep in mind the
remark by Jupeau-Réquillard that this Adoption lodge “in its practices is
more similar to mixed Freemasonry than to Adoption Freemasonry”.68 But
the fact that all Candidates, who were initiated after the lodge had been
created, seem to have received even the fĳirst degree ‘by communication’,
points in still a diffferent direction. We saw already that the motive for
the creation of this Adoption lodge was not to grant ladies access to the
masonic initiation experience, but to acquire their support for the realisa-
tion of a particular kind of social change. For that purpose, continuation
of the ritual tradition of the 18th century was probably almost irrelevant.
Indeed, the Orator of the male lodge, Brother Oudinot, wrote in his report
for the year 1901–1902:
I still wish that our L[odge] of Adoption, as yet very weak – and which ought
to be strong by now – would turn ever more towards universal freemasonry,
forget its origins in the 18th century by resolutely rejecting the outmoded
68
222 chapter seven
customs, the outdated rules which would place its future in doubt, and
fĳinally by participating in the teachings of our symbolism.69
And that was what this ritual mainly was: a ‘soft’ version of the ritual in
use at that time in the male lodges of the Grande Loge de France. Prob-
ably this is not implied in the Règlements Particuliers of the lodge from
1902, which state only that the Adoption lodge works “in the three cor-
responding symbolic degrees: that of Apprentice and of Compagnonne to
the 2nd degree in male lodges; that of Maîtresse to the 3rd degree in male
lodges” (Art. 4).70
What was the source of “the adopted ritual”? Most of the sheets of the
original manuscript version have a stamp at the back, containing the text
“3e TERRITOIRE MILITAIRE – TONKIN” (fĳig. 33). Tonkin is the present
North Vietnam. Its most important city was its capital, Hanoi, the only
other signifĳicant one Haiphong.
In 1886, at Hanoï, the ‘La Fraternité Tonkinoise’ lodge was established, under
the aegis of the GODF. Four years earlier the conquest of Tonkin had begun
to lead up to the treaty of 1885. Freemasons, yet again, are on the spot from
the very beginning. … [The Brethren] have the feeling that they are better
understood when a Brother is the Governor. The speech given to Governor
Doumer provides a good example: “We are delighted that a Brother should
be once again at the head of Indochina … France will recall that it is thanks
to a Mason [J. Ferry] that she has Tunisia and Tonkin”. In 1892 the lodge
‘L’Etoile du Tonkin’ opened in Haïphong.71
Both these lodges in Tonkin worked under the GOF; lodges under the GLF
would be founded only in 1908 in Saigon and in 1912 in Hanoi. Neverthe-
less, in Paris, ‘Le Libre Examen’ had contact with Tonkin. On 14 March
1887 Brother Millot, “explorer of Tonkin”, gave a presentation in the lodge
with 110 lantern views of China, Tonkin, Annam, Cochinchine, Cambo-
dia and Burma.72 On 12 December 1887, Léon Philippe Nicolas Bloume,
69
Oudinot 1903 12. Also quoted in Jupeau-Réquillard 2000 152.
70
My emphasis. They state not that the Adoption lodge works “aux grades symboliques
masculins”, contra Jupeau-Réquillard 2000 148. The formulation of Art. 4 suggests that
what is intended is in fact no more than that male Freemasons were allowed to visit their
fĳirst two degrees if they were Fellow Crafts, and their third degree if they were Masters.
That was the old rule, introduced in 1774. This rule for visitors was confĳirmed in Art. 49
– which refers back to Art. 4 – and Art. 51. Art. 4 seems to state nothing about the rituals
used.
71
Odo 2001 61. See also Dalloz 2000 & 2002.
72
GLF / Archives ‘russes’ 112-1-25, Livre de PV ‘Le Libre Examen’ 28 février 1887–20 juillet
1892, 3.
“Property owner and business man in Haïphong, Tonkin” was initiated, and
26 December he received the second and third degree, since he returned
to Tonkin the next day, and having the third degree would make it more
easy for him to visit the lodges there.73 On June 13th, 1900 Brother A. Séville,
“administrator of civil afffairs in Indochina and a member of the lodge”,
gave a lecture on “Chinese secret Societies: the Society of Hung”.74 In July
1900, the law student Do Hun Try was initiated.75 Dalloz writes about him:
“… the Vietnamese Do Huu (sic!) Tri. … Belonging to a family with con-
nections to France, a lawyer in the court of appeal in Paris …”.76 In 1908 he
was in Saigon where the founders of the lodge ‘La Ruche d’Orient’ (GLF)
were desirous to count him among them, but being only an Apprentice
he had no certifĳicate, reason why they wrote to Paris.77 As a result, he was
“a posteriori added to the list of founders of the lodge by the Grand Secre-
tary of the GLDF”.78 However, Saigon is in South Vietnam (Cochinchine),
not in the North (Tonkin). A fĳifth member, Etienne Courcelle [Seneuil],
received 31/10/1900 a clearance certifĳicate from the lodge, because of his
appointment with the Tonkin Customs.79 Later he was school inspector in
the French colonies for the Department of Education. In 1903 he wrote to
‘Le Libre Examen’ about his activities in Indochina.80
Given the possibility that one of the lodges in Tonkin had an Adoption
lodge, either Brother Millot, Brother Bloume, Brother Séville or Brother
Courcelle may have got hold of its ritual (i.e. the manuscript version) and
sent or brought it to ‘Le Libre Examen’, which decided to ‘adopt’ it for its
own Adoption lodge (i.e. the typescript version). One might almost think,
73
Letters of 12/11/1887 and 19/12/1887 in the archive GLF / Lodge n° 217 ‘Le Libre Examen’,
Box 1 (1871–1895) dossier 1887; GLF / Archives ‘russes’ 112-1-25, Livre de PV ‘Le Libre Examen’
28 février 1887–20 juillet 1892, 30 & 32.
74
GLF / Bulletins Hebdomadaires Année 1900: Bulletin Hebdomadaire des travaux du 11
au 16 Juin 1900, 5.
75
Obligation, signed by him and contra-signed by the Master of the lodge, in the archive
GLF / Lodge n° 217 ‘Le Libre Examen’, Box 5 (1900–1906) dossier 1900.
76
Dalloz 2002 29.
77
GLF / Archive Lodge n° 401 ‘La Ruche d’Orient’, Dossier 1906–1926, letters of 16/12/1908
and 23/1/1909.
78
Dalloz 2002 29.
79
“Tableau des déces, démissions, radiations” of 3/11/1900 in the archive GLF / ‘Le Libre
Examen’, Box 5 (1900–1906) dossier 1900.
80
Annotation on a letter from the Secretary to the Master of the lodge, dated 10/7/1903
(GLF / Archives of Lodge n° 217 ‘Le Libre Examen’, Box 5, dossier 1903) and Compte rendu
des travaux de novembre 1902 à novembre 1903 7 (GLF / Archives Lodge n° 217 ‘Le Libre
Examen’, Box 8 (1900–1939), dossier “compte rendus”).
224 chapter seven
then, of a continuous line of ritual transmission from the 18th century to

this Adoption lodge, founded in 1901. However, there is one argument
against this assumption: the ritual Ado1901 has almost no similarities with
the rituals of the Adoption Rite, but is mainly a shortened81 version of the
ritual for the fĳirst degree of the AASR, as practised in the male lodges of
the GLF at the end of the 19th century,82 though a few fragments were bor-
rowed from the rituals of the Rite Moderne, some fragments were indeed
borrowed from the tradition of the Adoption Rite83 (but they are so general
that it is impossible to say which version exactly was used, though at some
points the text seems to point in the direction of a 19th century published
ritual, such as Ado1807, Ado1820 or Ado1860), while the author(s) also
introduced newly invented text of a heavy Calvinistic tendency, with the
result that the message of this ritual can be characterised by the question
from its catechism: “D. What have you promised to do? R. To endeavour
to discover my faults, in order to correct them.”
1903–1911
Context
The second attempt to create an Adoption lodge within the GLF came
from the lodge ‘La Nouvelle Jérusalem’ (NJ). This was originally a lodge
of the GLSE-M&M, founded in 1901. Already four days after the GLSE-
Maintenue decided to allow its lodges to accept women, and in fact one
day before the new rule came into efffect,84 NJ did so.85 Their fĳirst Sister
was Maria Pognon who afffĳiliated on 14/6/1901 from ‘Le Droit Humain’.
81
Leaving out, for example, the ‘Cup of bitterness’ and the three perambulations of the
lodge. Probably these were regarded not suitable for a lady.
82
I compared it with Rite Écoss⸫ Anc⸫ Acc⸫ / RITUEL / des / Trois Premiers Degrés Sym-
boliques / de la / Franc-Maçonnerie Écoss⸫ / Remis par le Sup⸫ Cons⸫ de France a la R⸫
[Loge] / Installée sous le titre distinctif Tolérance et Liberté / à l’Or⸫ de Cambrai / le [blanc]
et immatriculée sous le N° 293 / au Registre Général des Ateliers du Rite, [Paris, ca. 1890]
(GON 39.E.14).
83
Such as “the G[rand] M[istres] should be the only one to wear a hat”, “[The Pos-
tulante] is led to the door of the Temple blindfolded and the wrists bound by an iron
chain”, “The sign is given thus…….., as if to express silence”, “D. What are the duties of an
Apprentice? R. To listen, obey, work and maintain silence”.
84
“Voté le 10 juin 1901 par l’assemblée des députés de l’obédience, ce texte est publié et
exécutoire à partir du 15 juin 1901” (Jupeau-Réquillard 2000 142).
85
This is not surprising if we realize that this lodge had previously been ‘La Jérusa-
lem Ècossaise’ under the GLF, but had been kicked out there because of its friendly rela-
tions with Le Droit Humain and because they were suspected of wanting “the admission
The third person initiated in the lodge was Andrée Françoise Caroline
Chery, on 28/6/1901; the fĳifth and sixth were Mathilde Pognon and Maria
Delphine Richon on 12/7/1901.86 More female Candidates were to follow.
The Sisters were also active in the lodge: in 1905 fĳive of them were elected
to offfĳices, including such important ones as Secretary and Junior Warden.87
Also famous Sisters from other lodges were invited to come and speak to
the lodge: in 1904 the well-known feminist author, Sister Isabelle Gatti
de Gamond, spoke about “Women in Freemasonry” and the celebrated
actress, Sister Marguerite Souley-Darqué, about “Refutation of prejudices
against the admission of women into Freemasonry”.88 But the lodge itself
had famous members as well: in 1905, Sister Madeleine Pelletier (fĳig. 40)
spoke about “Spiritualism, an experimental religion”, and on 21/9/1905
Nelly Roussel and Marguerite Souley-Darqué send their apologies for non
attending, while the Sisters Pelletier and Gatti de Gamond were present
again, the last one giving a presentation about why Freemasonry should
have members of both sexes.89
The Creation of ‘La Nouvelle Jérusalem Adoption’ (GLF)

In 1906 the “afffair Madeleine Pelletier” occurred. This famous feminist
leader and Sister of the lodge ‘La Nouvelle Jérusalem’ itself was accused
of several things by diffferent Brothers and Sisters, mainly from the lodge
NJ. After her judgement, the lodge NJ felt that it had been badly treated
and decided to leave the GLSE and to join the GLF.90 On 11 June 1906 the
of women into our Lodges” (Suprême Conseil: Compte-Rendu aux Ateliers de la Fédération
1900: Fête de l’Ordre 23/12/1899, 51–53, esp. 52 (GLF / Bulletins et Circulaires 1900–1915)).
86
GLF / NJ 376 1901–1933 / Registres 1901–1905 / Registre matricule.
87
S⸫ Magne Secret⸫, S⸫ Sohn Hospit⸫ adj⸫, S⸫ Delgofffe 2me Surv⸫ (later replaced by F⸫
Mongin), S⸫ Lavoipière Grd Exp⸫ adj., S⸫ de Vilars Dep⸫ suppleant. (GLF / NJ 376 1901–1933 /
Registres 1901–1905 / Tableau des offf⸫ de la L⸫ La Nvelle Jerusalem arreté aux elections du
9/6/1905).
88
GLF / NJ 376 1901–1933 / Registres 1901–1905 / Liste des Conférences faites à la Nou-
velle Jérusalem pendant l’année 1904.
89
Minutes of the lodge meeting of 27/6/1905 respectively 21/9/1905 in Procès-Verbaux,
Cahier n° 2, 14 resp. 32 fff. (GLF / Archives NJ 376, 1901–1905, “Emargements”).
90
Beaunier 2001 71/72; Jupeau-Réquillard 2000 165–168; Jupeau-Réquillard 1998 184.
According to Jupeau-Réquillard, Pelletier was initiated in NJ and then went to the lodge
‘Diderot’ (N° 1 GLSE) (Jupeau-Réquillard 1998 182). However, Pelletier herself claims
to have been initiated in the lodge ‘La Philosophie Sociale’ and then have afffĳiliated in
‘Diderot’ (Jupeau-Réquillard 1998 183–184), and the membership register of NJ gives no
dates of her initiations in the three degrees, but in stead the date of her afffĳiliation from
lodge ‘Diderot’ as 14/4/1905 (Registre matricule de La Nouvelle Jérusalem (GLSE N° 5) (GLF /
NJ 376 1901–1933; Registres 1901–1905)). Pelletier’s claim is supported by the announce-
ment of the “G⸫L⸫S⸫E⸫ Loge mixte no 3 La Philosophie Sociale” for its lodge meeting of
226 chapter seven
Master of the lodge, Brother Levy-Oulmann,91 announced that its inaugu-

ration would take place on 26 June,92 but in reality, the Supreme Council
of the GLF constituted the lodge ‘La Nouvelle Jérusalem’ N° 376 on 16
June, and its inauguration took place on 6 July 1906.93 Still on the same
11 June, Sister Adèle Lavoipière (dite Gilis Bouzeran) gave a presentation
about ‘the female Freemasons of the 18th century’, in which she:
read some extracts of an initiation ceremony of one S[ister]. She highlighted
all the refĳinement, all the gallantry of the time, the very special frame of
mind of the 18th century – She demonstrated to us the high esteem in which
the ladies who joined the Adoption l[odges] were held and how our fore-
fathers knew to appreciate their intelligence, without forgetting the consid-
eration they thought due to their sex – Therein lies, added S[ister] G- B- a
great diffference between our time and the 18th c[entury] – At the moment
we seem to be slipping into the battle of the sexes – Women want to gain
their full liberty – They too, with the Fr[ench] Rev[olution] became emanci-
pated and every day feel even more strongly the need to win their freedom –
But what is needed above all is to win independence, not by a brutal war,
but by a strong will led by the spirit of conciliation.94
Not everyone agreed, though:
B[rother] Marx and S[ister] Numi[et]ska said that for women it was far from
desirable to return to the spirit of gallantry of the 18th century – They demand
complete equality of rights for men and women – and believe that the conse-
quence or the fĳirst condition for this equality will be the disappearance of the
spirit of gallantry and courtesy of our ancestors of the 18th century.
B[rother] Cartier replies that it is possible to pay respect to a woman as a
woman – and at the same time recognise that she has all the rights possible,
as well as all the intelligence which is naturally hers.
27/5/1904: “Lecture des rapports et 3e tour de scrutin sur la prof⸫ : Pelletier, Anne-Madeleine,
Docteur en Médecine, … Init⸫ s’il y a lieu” (GLF / Bulletin Hebdomadaire des travaux du
23 au 29 mai 1904, 14). Curiously, the minutes of the “Ten⸫ de Jugement du 28/4/1906” of
‘La Nouvelle Jérusalem’ state: “Le Vén⸫ établit que la L⸫ mère de la S⸫ Pelletier est la Nvlle
Jerusalem – et que c’est à notre At⸫ qu’appartient la mise en jugement – En outre, il ne
s’agit point ici d’une querelle de L⸫ mais de griefs imputés à la S⸫ Pelletier membre de
la Nvlle Jerusalem” (in Procès-Verbaux, Cahier n° 2, 76 (GLF / Archives NJ 376, 1901–1905,
“Emargements”)). Possibly, this is the source of Jupeau-Réquillard’s assumption.
91
Initiated 4/4/189 in ‘Le Droit Humain’, afffĳiliated 2/10/1901 in ‘La Nouvelle Jérusalem’
(GLSE-M&M), where he received the second and third degree (Beaunier 2001 70n9).
92
Minutes of the lodge meeting of 11/6/1906 in Procès-Verbaux, Cahier n° 2, 86 (GLF /
Archives NJ 376, 1901–1905, “Emargements”).
93
Tableau nominatif des membres, constituant ‘La Nouvelle Jérusalem’ (GLF / NJ 376
1901–1933 / Registres 1901–1905).
94
Minutes of the lodge meeting of 11/6/1906 in Procès-Verbaux, Cahier n° 2, 87/88 (GLF /
Archives NJ 376, 1901–1905, “Emargements”).
B[rother] Marx – then remarks that to go back to the Adoption lodges, is to

step back into the 18th c[entury]. – He points out that the transformation of
our L[odge] therefore is indicative of a backward step for feminism, rather
than an indication of its progress –
S[ister] Magne objects to this – whatever steps backward our decision is
supposed to imply, it will be infĳinitely hard pressed to be as considerable
as that achieved by the Grand Lodge as regards feminism over the last
2 years …
Finally, a [Brother] points out that what is needed is collaboration between
the sexes to work towards emancipation for all.95
In the end, neither Sister Lavoipière / Bouzeran, nor Sister Numietska
would become members of the new Adoption lodge.
Only after it had been constituted by the GLF, on 19 June 1906, ca. 50
members, including its Master André Levy Oulmann and a number of Sis-
ters, signed the petition of resignation of the lodge from the GLSE.96 The
GLSE was incensed and only three days later published an open letter of
reply, in which it pointed out to the Sisters of the lodge that “An Adoption
lodge, in fact, is, strictly speaking, not a masonic lodge; it is not enough
to be a member of an Adoption lodge in order to be a [female] mason”.97
The letter ends with the statement that, even if part of the membership
moved to the GLF, the lodge would continue within the GLSE and its
doors would stay open to the Sisters. Apparently, then, the lodge had,
before it was created within the GLF, already got some kind of permission
to open an Adoption lodge for its Sisters if it decided to change alliance.
Indeed, according to Jupeau-Réquillard, the male members had promised
this explicitly to their Sisters:
When “La Nouvelle Jérusalem” decides to leave the GLSE 2, the brethren
promise the ladies of their lodge not to abandon them on the path towards
opening, for them, an Adoption lodge under the Grande Loge de France.
“La Nouvelle Jérusalem will be tomorrow what it is today. Our ceremonies
will take place in the same way. We will get round the Constitution of the
Grande Loge de France and nothing will be changed”.98 True to their word
95
Minutes of the lodge meeting of 11/6/1906 in Procès-Verbaux, Cahier n° 2, 88/89, 92
(GLF / Archives NJ 376, 1901–1905, “Emargements”).
96
GLF / NJ 376 1901–1933 / Registres 1901–1905 / Letter from 19/6/1906.
97
GLF / NJ 376 1901–1933 / Registres 1901–1905 / printed letter 22/6/1906.
98
Jupeau-Réquillard gives here the note: “GLF ‘anc. Archives de la Grande Loge Sym-
bolique Écossaise’”, (Jupeau-Réquillard 2000 150), but in fact I found this text only in a
polemical letter of the GLSE “To our Brothers and Sisters of the lodge La Nouvelle Jérusa-
lem” (“A nos FF⸫ et à nos SS⸫ de la R⸫ L⸫ La Nouvelle Jérusalem”) of 22/6/1906, where it
is preceded by: “Ever disloyal, always ready to use every subterfuge, they, [= “these men
who do not hesitate to sacrifĳice the noblest of principles and the most worthy of causes to
228 chapter seven
the Brethren ask to be integrated into the Grande Loge de France adding, at
the same time, this condition.99
However, it would nevertheless take almost a year before the Adoption
lodge really started. That had both its reasons and its consequences. The
GLF had a quite complicated bureaucracy, which had already been det-
rimental to the Adoption lodge of ‘Le Libre Examen’. Highest authority
within the GLF was held by the general assembly, called the Convention.
Decisions to be taken there were prepared by the Federal Council, which
would also take smaller decisions itself. Besides, there was the executive
Grand Lodge. Finally, the Supreme Council was responsible for things not
regarding the Craft degrees. On Saturday 22 September 1906, the annual
Convention of the GLF took place. It was the fĳirst occasion since 16 June
on which the GLF discussed the Adoption lodge to be created with the
lodge ‘La Nouvelle Jérusalem’. A number of Brethren made quite signifĳi-
cant statements. Brother Steens (of NJ) recalled that “the lodge ‘La Nou-
velle Jérusalem’ has recently come to the Grande Loge de France under
condition that it would be authorised to create an Adoption lodge. It is
therefore absolutely necessary that the Convention settles this question”.100
And Brother Francfort (Deputy Grand Secretary, acting on behalf of the
Grand Secretary General, Brother Fiolet who was ill) added that: “In its
meeting of 16 June 1906, the Grand Lodge has decided that the lodge ‘La
Nouvelle Jérusalem’ will not be authorised to create an Adoption lodge
before the Convention has taken a decision in this matter. In my opinion,
it is therefore essential that this question be resolved”.101 Brother Sergent
(Grand Orator) reminded those present of what had happened in the case
of the Adoption lodge of ‘Le Libre Examen’:
Some years ago the lodge ‘Le Libre Examen’ had founded an Adoption lodge,
but completely outside of the Grand Lodge which did not deliver a war-
rant for this new lodge. In fact, when the case was presented to the Federal
Council, the opinion prevailed that the Adoption Freemasonry was outside
a petty vengeance”] have told you [that] …” (GLF / 376 bis, registres 1901–1905). In other
words: according to the GLSE, the Brothers of this lodge can’t possibly realise this promise
to their Sisters. Nevertheless, it seems to reflect quite well the sentiments of the lodge.
Jupeau-Réquillard continues: “The 25 February 1906, the Federal Council gives its support
to this creation”, but here 1906 should be 1907.
99
Jupeau-Réquillard 2000 149/150.
100
Grande Loge de France: Compte-Rendu du Convent de 1906, meeting of 22 September
1906 101 (GLF / Convents Divers 1898 à 1907).
101
Ibidem.
of Craft Freemasonry of the fĳirst three degrees, and that … everything which
was outside the fĳirst three degrees, did not belong to the competence of
the Grand Lodge but to that of the Supreme Council … Since the Adoption
lodges now do belong to the competence of the Grande Loge de France, it
is thus necessary that you take a decision and that you say if you authorise
the creation of this lodge.102
The change of competence of the Grande Loge de France, indicated here,
is based on a decision of the SC, formulated in a decree of 26/7/1904,103
which gave the GLF the authority to not only create new lodges, but also
charter them. Previously, that had to be done by the SC. After some fur-
ther discussion, the Orator of the Convention, Brother Nicol, formulated
a favourable conclusion concerning the principle of the creation of Adop-
tion lodges, which conclusion was accepted by the Convention. But then
Brother Silvy (Deputy Grand Master) remarked that
… the Convention has just decided that Adoption lodges could be created; it
should now authorise the Federal Council to draw up regulations for them
so that they be established in a very careful manner, because this question
presents serious pitfalls. Everything must be well regulated and nothing
should be left to the discretion of an individual lodge.104
The president of the Convention, Brother Desmons, agreed: “That is under-
stood. All will be done as Brother Silvy asks. The authorisation cannot be
given before the question has been examined by the Federal Council and
approved by the Grand Lodge”.105 And Brother Bonnefon remarked that
“The lodge ‘Thébah’ has given me a mandate to vote for the creation of
Adoption lodges under the condition that their Ritual be drawn up by
the Federal Council, because the Rituals which exist at the moment are
unworkable”.106 All that, of course, meant further delay, although Brother
Delaunay requested “that this regulation of the Adoption lodges be exam-
ined by the Federal Council in its next sessions in order that the discus-
sion about them comes as soon as possible in the Grand Lodge”.107 This
102
Idem 102.
103
The decree was published in Grande Loge de France: Compte-Rendu aux Ateliers
de la Fédération of the Conseil Fédéral of 1/8/1904, 8–11 (GLF / Bulletins et Circulaires
1900–1915).
104
Grande Loge de France: Compte-Rendu du Convent de 1906, meeting of 22 September
1906 103 (GLF / Convents Divers 1898 à 1907).
105
Ibidem.
106
Ibidem.
107
Ibidem.
230 chapter seven
was then decided. Yet, the meeting of the Federal Council of 13 October
1906 referred the issue to its next meeting.108
It was nevertheless discussed during the Grand Lodge meeting of 5
November 1906. The Grand Secretary General, Brother Fiolet, “informs the
Grand Lodge that, conform the decisions taken by the recent Convention,
the Federal Council has worked on the organisation of the Adoption Free-
masonry, and he reads the proposed constitutions”.109 After some discus-
sion, they were adopted. Brother Lévy-Oulmann (Master of ‘La Nouvelle
Jérusalem’) then asked when the Regulations and the Ritual for the Adop-
tion lodges would be presented, to which the Grand Secretary replied: in
the course of the next meetings of the Grand Lodge.110 On 5 December
Brother Lévy-Oulmann then sent out a letter to all Sisters of the lodge,
because these apparently were becoming impatient. He wrote i.a.:
As soon as we entered in the Grande Loge de France, which welcomed
us, it could be said, with open arms … we asked for the authorisation of the
Federal Council to found an Adoption lodge. …
But because Adoption lodges are, if not a new phenomenon, then at least
one which has been renewed after a break of more than a century, it was
necessary to bring the regulations, the constitution and the Ritual into line
with contemporary usages.
The regulations are already fĳinished. The Constitution and the ritual will
be ready the 5th of January, the date of the next meeting of the Grande Loge
de France, when we will be in a position to form our Adoption lodge.
… People are waiting to see us giving free rein to many secret hopes
enclosed in the hearts of feminist Masons, desiring to fĳind fĳinally a purely
regular masonic environment where they will be able to bring their wives
and their relatives.
We expect that our methodical action will open wider the door of Free-
masonry to women and in that spirit we count on it that you will have it at
heart to continue your support for us.
In a few years from now, my Sister, I am sure, it will not be an empty
title to have been one of the fĳirst to have founded the Adoption lodge of ‘La
Nouvelle Jérusalem’.111
108
Grande Loge de France: Compte-Rendu aux Ateliers de la Fédération, meeting of the
Conseil Fédéral of 13 October 1906 6 (GLF / Bulletins et Circulaires 1900–1915).
109
Grande Loge de France: Compte-Rendu aux Ateliers de la Fédération des Travaux du
Conseil Fédéral et de la Grande Loge de France (23/09/06 à 25/02/07) 31 (GLF / Bulletins et
circulaires 1900–1915). These statutes were printed as an appendix to the minutes of this
Grand Lodge meeting (idem 38–39). They were literally incorporated in: Loges d’Adoption,
Règlements Généraux, Paris 1912 vii–ix.
110
Idem 32.
111
GLFF, Archives of lodge ‘La Nouvelle Jérusalem’, published also in Buisine 1995,
picture xi.
This letter gives us precious and unique information about the motives of
the men involved. What a diffference with Boubée’s thimble, needles and
scissors half a century before! Here are men whose aim it is to really open
the doors of regular Freemasonry to women.
On 8 December Brother Lévy-Oulmann reported in the lodge that sev-
eral letters had been received from the Sisters in response to this circular
letter, which he and the Secretary had sent to them in order to explain
them the situation concerning the creation of the Adoption lodge.112 Dur-
ing the meeting of the Federal Council on 22 December 1906, the Grand
Secretary in fact proposed to the Federal Council that it would have an
extraordinary meeting on 5 January 1907 in order to discuss a concept of
the General Regulations for the Adoption lodges, which was accepted.113
On 27 December the Grand Secretary, Brother Fiolet, visited the lodge
‘La Nouvelle Jérusalem’ and promised the help and support of the GLF
for the organisation of the Adoption lodge, after which Brother Lévy-Oul-
mann was installed again as Master of the lodge for the year 1907.114 On
January 5th, 1907 the Federal Council was informed by the Grand Secre-
tary, Brother Fiolet, about a project concerning the general regulations of
Adoption lodges, after which the Federal Council ordered him to bring
this project before the Grand Lodge.115 On 26 January, ‘La Nouvelle Jéru-
salem’ received invitations for a feminist manifestation with a lecture by
Nelly Roussel, and a letter of apologies from Sister Claire Yvelin “with [a
small fĳinancial] offfering” (sic!).116 And on 5 February, the lodge decided to
formally apply for the creation of an Adoption lodge.117 During the meeting
of the Federal Council on 9 February 1907, the Grand Secretary recalled
that a draft ritual for the Adoption lodges must be submitted to the Grand
112
GLF / NJ 376 1901–1933 / Registres 1901–1905 / Enregistrement des Procès-Verbaux
[de] La Nouvelle Jérusalem N° 376 G⸫ L⸫ D⸫ F⸫, 8/12/1906.
113
circulaires 1900–1915).
114
115
116
117
Idem 5/2/1907.
232 chapter seven
Lodge. A committee composed of the Brothers Jules Sergent,118 Platel,119

and Blum,120 was appointed to work on it.121 Finally, during its meeting of
25 February 1907, the Federal Council received a request from the lodge
‘La Nouvelle Jérusalem’ for the constitution of an Adoption lodge, to which
it gave a favourable report.122 It followed the meeting of Grand Lodge on
4 March where the constitution was granted.123 The very next day the
Master of ‘La Nouvelle Jérusalem’ could report in the lodge that a letter
had been received from the GLF, stating “that ‘La Nouvelle Jérusalem’ has
received the fĳinal authorisation for the creation of the Adoption lodge”.124
In the next meeting of the lodge, on 16 March, he also could announce
that the ritual would be ready on 25 March.125 And on 15 April “a letter
from the Federal Council” was received, “which authorises us to proceed
with the inauguration of the Adoption lodge from 27 April onwards. The
lodge decides that it will proceed with that solemnity in the course of
May”.126 The Federal Council fĳixed, in its meeting of 29 April, the inaugura-
tion of the Adoption lodge, in agreement with Brother Lévy-Oulmann, the
Master of ‘La Nouvelle Jérusalem’, on 31 May 1907.127
So, on 31 May 1907 the Adoption lodge of ‘La Nouvelle Jérusalem’ was
inaugurated. As opposed to the start of the Adoption lodge of ‘Le Libre
Examen’ in 1901, this time it was a big event. Besides 27 members of the
lodge, 107 visitors signed the register. After the installation, the Master
of the lodge thanked the Grand Master of the GLF for his support. The
118
Second Deputy Grand Master (1901), Grand Orator since 1902, involved in the revi-
sion of the rituals (with Wirth et al.) and the constitution and regulations of the GLF.
119
Member of the Federal Council since 1904.
120
Member of the committee to verify the fĳinances of the Order (1904 and 1905), mem-
ber of the Federal Council since 1906.
121
Conseil Fédéral et de la Grande Loge de France (23/9/1906 à 25/2/1907) 25 (GLF / Bulletins
et circulaires 1900–1915).
122
Idem 29.
123
124
125
Idem 16/3/1907.
126
Idem 15/4/1907.
127
circulaires 1900–1915). See also the minutes of the lodge meeting of 4 May 1907 (GLF / NJ
376 1901–1933 / Registres 1901–1905 / Enregistrement des Procès-Verbaux [de] La Nouvelle
Jérusalem N° 376 G⸫ L⸫ D⸫ F⸫, 4/5/1907).
Deputy Grand Master in his turn thanked the lodge for its initiative. Then
“Sister Muratet is led into the Temple and is at once afffĳiliated, having
been a Mason already in the lodge ‘Le Libre Examen’ in the Orient of
Paris. The other [sic!] profanes are in their turn led into the Temple and
after their interrogation, their Initiation was carried out. The following
Sisters are from now on recognised as members of the Adoption lodge:
Marcaire, Levy-Oulmann, Magne, d’Argan, Gardès, Sohn, Steens, Pêch,
Plaquet, Yvelin”.128
At this point we should realise that, when ‘La Nouvelle Jérusalem’ had
negotiated with the GLF about coming over from the GLSE, the reason
why they had formulated the condition to be allowed to open an Adop-
tion lodge will no doubt have been in order to give the Sisters of their
mixed lodge the possibility of continuing to work as Freemasons. Did they
achieve this goal? A comparison of the female members of the lodge from
the GLSE-registers129 and the Sisters initiated or afffĳiliated on 31/5/1907
shows the following:
Name GLSE / mixed 31/5/1907

Pognon, Maria 14/6/1901 afff. ‘LDH’, Congé –
Chery, Andrée Françoise Caroline 28/6/1901 (1), Radiée –
Pognon, Mathilde 12/7/1901 (1), En congé –
Richon, Maria Delphine 12/7/1901 (1), Congé –
Delgofffe, ? ?/3/1901 (1), 12/12/1902 (2,3) –
Meusy-Vaugham, ? ?/1/1902 (1), 12/12/1902 (2,3) –
Rosel-Bonneau, ? ?/1/1902 (1), 12/12/1902 (2,3) –
Muratet-Monniot, Mme Blanche (26/2/1902 1,2,3) 11/7/1902, afff. afff. ‘LLE’
Beufffe, Jeanne 3/11/1903 (1,2,3!), Démissionnaire –
Durot, Georgette 26/12/1903 (1), Congé –
Magne, Mlle Louise 17/6/1904 (1), 23/5/1905 (2,3) (1)
De Vilars, Cilia 9/12/1904 (1), 23/5/1905 (2,3) –
Sohn-Katz, Mme Emma 10/2/1905 (1), 23/5/1905 (2,3) (1)
Aubriaux, ? ??/??/19?? (1), 23/5/1905 (2,3) –
Barré, Emilia 14/4/1905, afff. ‘LDH’ –
128
129
There are three of these in the archives of the lodge ‘La Nouvelle Jérusalem’ (GLF), all
somewhat diffferent, each complementing the information in the others. Further informa-
tion was drawn from the Procès-Verbaux, Cahier n° 2 (GLF / Archives NJ 376, 1901–1905,
“Emargements”).
234 chapter seven
Table (cont.)
Name GLSE / mixed 31/5/1907
Pelletier, Anne Madeleine 14/4/1905, afff. ‘Diderot’, Dém. –
Lavoipière, Adèle (dite Gilis 14/4/1905 (1), 21/6/1906 (2,3) –
Bouzeran)
Plaquet-Flament, Mme Palmyre 14/4/1905 (1), 21/6/1906 (2,3) (1)
Maugé, Marguerite 14/4/1905 (1), 21/9/1905 Congé –
Agnard, Mlle Berthe, dite 14/4/1905 (1) (1)
Laurence d’Argan
Marcaire-Lévy, Mme Julie 13/5/1905 (1), 21/6/1906 (2,3) (1)
Lubin [also called R[e]uben], 13/10/1905, afff. ‘LDH’ –
Jeanne
Teutcher, Félicie, dite Numietska 13/10/1905, afff. Diderot –
Pê[s]ch-Delmouly, Mme Thérèse 10/11/1905 (1) (1)
Lefèvre Nouviaire, ? 10/11/1905 (1) –
Yvelin-Boucher, Mme Henriette 12/1/1906, afff. (1)
Thérèse Louisa (dite Clayre or
Claire)
Steens, Mlle Delie (or Delly) 9/2/1906 (1) (1)
Levy Oulmann-Lorec, Mme 27/3/1906 (1), 21/6/1906 (2,3) (1)
Andrée
Fulpius, Mlle Elisabeth 27/3/1906 (1), 21/6/1906 (2,3) –
Gran(d)jean, dite Gardès, Mlle 27/3/1906 (1), 21/6/1906 (2,3) (1)
Ernestine
Since six of its female members received the second and third degree on
21/6/1906, the lodge seems to have continued at least for a while to work
as a mixed lodge between 19/6/1906 (date it left the GLSE) and 8/12/1906
(date on which its fĳirst minutes book starts under the GLF) – even though
the Supreme Council of the GLF had constituted the lodge on 16/6/1906
and inaugurated it on 6/7/1906. All in all we have here 30 Sisters. All of
them had become members of the mixed lodge under the GLSE. How-
ever, only 11 became members of the Adoption lodge under the GLF.
Surely some of the remaining 19 will have left the lodge already before
it decided to switch to the GLF (as is in some cases indicated by such
remarks as ‘Démissionnaire’ ‘Congé’ or ‘Radiée’). Still, it seems quite likely
that at least some others will either have preferred to continue working
with the ‘male’ ritual, or not have liked to wait so long before they could
resume their masonic career again (as witnesses the letter by André Lévy-
Oulmann of 5/12/1906 quoted above), and will therefore have moved to
other lodges working under the GLSE or Le Droit Humain. The GLSE-lodge
‘La Raison Triomphante’ which Blanche Muratet had founded, had been
dissolved 30 March 1906, and so she popped up here again, though not as
a former member of the GLSE, but as – actually the only – former member
of ‘Le Libre Examen Adoption’, which for the occasion was apparently in
retrospect recognised, so that she could just afffĳiliate, while the remaining
ten former members of ‘La Nouvelle Jérusalem’ GLSE were initiated again,
this time with the newly created Adoption ritual.
An undated letter from Sister Magne as Secretary of the Adoption lodge,
probably to the Grand Secretary of the GLF, gives the list of functionar-
ies of the lodge for the year 1907–1908. Given the fact that Anderson had
already stated in 1723 that “the most expert of the Fellow-Craftsmen shall
be chosen or appointed the Master [of the lodge]”,130 it is not surprising that
the fĳirst Grand Mistress of ‘La Nouvelle Jérusalem Adoption’ was, again,
Blanche Muratet.131 The same letter also gives the names of the functions
of the two Wardens as “1ère Inspectr[ice]” and “2ème Insp[ectrice]”.
‘La Nouvelle Jérusalem Adoption’ 1907–1912

For the next fĳive years, the Adoption lodge ‘La Nouvelle Jérusalem’ would
remain the only one within the GLF. On 17 June 1907 the ten Sisters holding
only the fĳirst degree received the second one, no doubt by communication.
Intriguing is the statement in the minutes that “Sister Claire Yvelin then
reads the text of an interview which she has had with Mistress Montéfort,
Grand Mistress of an Adoption lodge in London”.132 Furthermore, Sister
Gardès read a text she had written about the foundation and the existence
of Adoption lodges (probably is intended: in Spain).133 The yearly contribu-
tion was fĳixed at 18 F, the entrance fee at 25 F, and the ‘increase of salary’ (fee
for a next degree) at 10 F. Finally a fĳirst ballot was taken for the Candidates
“Bourdin, Lefeuvre Nouvière [= Lefèvre Nouviaire], Lubin [of Sister Lubin,
letters had been received 8/6/1907 and today], Celine Renoze [= Céline
Renooz], Juncker [= Junker], Myriame Reboux, Jeanne Morin, Bagdassar-
iam [= Bahgdassarian], and the Lewis Marie [Guérard-]Collot”. The next
month, 22 July, all ten Sisters holding the second, got their third degree, no
doubt by communication again. 31 October were initiated Mrs. Herminie
130
Anderson 1723 52.
131
Letter headed: “Tableau des Offfĳicières de la L⸫ 1907–1908” (GLF / NJ 376).
132
133
“La S⸫ Gardès donne lect⸫ d’un travail relatif à la fondation et à l’existence des L⸫
d’adoption, travail très documenté qui est fort applaudi par les fff⸫ et les SS⸫ décorant les
régions” (GLF / NJ 376 1901–1933 / Registres 1901–1905 / Enregistrement des Procès-Ver-
baux [de] La Nouvelle Jérusalem N° 376 G⸫ L⸫ D⸫ F⸫, 31/5/1907).
236 chapter seven
Heller-Molher dite Helène Marval, and Miss Léonie Entressengle;

12 November Mrs. Marie Louise (Marguerite) Junker-Peschet, the widow
Marie Guérard-Collot, and Marie Chouvenot-Cordier; 22 November Miss
Myriam Marie Reboux, and Mrs. Sophie Bahgdassarian-Saroumian; 24 Jan-
uary 1908 the widow Marie Rose Bourdin-Parout and Alice de la Ruelle-
Geubel. So, in fact, of the nine Candidates voted on the 17/6, only fĳive
seem to have been initiated later, while four other Candidates initiated
during the same period had apparently already been accepted earlier. The
Candidates Lefèvre Nouviaire, Lubin (both former members of the lodge
under the GLSE, sic!), Céline Renooz, and Morin do not recur on the fĳirst
membership list.
On 2 December 1907, the Federal Council approved a letter from its
Grand Secretary General to the Master of the lodge ‘La Nouvelle Jérusalem’
concerning the initiation of ladies by its Adoption lodge, where “the Gen-
eral Regulations of the Adoption lodges have not been strictly observed”.134
Already on 12 January 1908 bad health forced the Grand Mistress,
Blanche Muratet, to request her resignation from that offfĳice. The lodge
granted her this and on 24 January elected Sister Andrée Lévy-Oulmann
as its new Grand Mistress. She in her turn was succeeded in her previous
function of First Inspector by Sister Claire Yvelin.135
The librarian of the library of the Supreme Council, Brother Albert
Louis Bonnefond, also member of ‘Le Libre Examen’, who collected as
much documentation about the Adoption lodges as he could, received
on 29 September 1908 a copy of the booklet L’Adoption ou la Maçonnerie
des Femmes en trois grades of 1775 (Ado1775b), containing a version of the
rituals for the three degrees from the eighteenth century.136
134
“Pl⸫ adressée par le Secretaire Général au Vén⸫ de la R⸫ L⸫ La Nouvelle Jérusalem
au sujet de l’initiation de dames par la Loge d’adoption La Nouvelle Jérusalem, sans que
les Rég⸫ Gén⸫ des Loges d’adoption aient été strictement observés. – Le Conseil Fédéral
approuve l’attitude du G⸫ Sec⸫ G⸫” (Grande Loge de France: Compte-Rendu aux Ateliers de
la Fédération des Travaux du Conseil Fédéral et de la Grande Loge de France (7/10/1907 à
2/3/1908) 13 (GLF / Bulletins et circulaires 1900–1915)).
135
“J’ai la faveur de porter à votre connaissance que notre Tr⸫ Ch⸫ S⸫ Muratet ayant
donné sa démission de Grande Maîtresse de la L⸫ d’Adoption la Nouvelle Jérusalem le 12
janvier 1908 pour raison de santé ; sa démission ayant été acceptée le 24 janvier 1908 a eu
lieu l’élection de la Nouvelle Grande Maît⸫ notre Tr⸫ Ch⸫ S⸫ Andrée Lévy Oulmann qui a
obtenu sur 11 votantes la majorité de 8 voix. Pour la remplacer dans son poste de 1ère Ins-
pectrice la S⸫ Cleyre [sic!] Yvelin a été élue à l’unanimité” (Letter of 2/3/1908 to the Federal
Council, administrated there as n° 810, received 4/3/1908; GLF NJ 376 bis).
136
This booklet has a stamp with this date (“Reçu le 29 SEP 1908”) in it, as well as stamps
of the library of the Supreme Council. It was recently donated by a member of the GLFF to
its ‘Commission Nationale d’Histoire et de Recherches Maçonniques’ (CNHRM).
Invitations, using the form of an invitation by the Adoption lodge ‘La

Triple Harmonie’ from 6 October 1808, were sent out for a ‘tenue blanche’
on Sunday 22 November 1908, where several Brothers and Sisters gave
speeches about Adoption Masonry.137
A year later, on 13 December 1909, Brother André Lévy-Oulmann gave
a presentation for the lodge ‘France et Colonies’ of the Grand Orient de
France with the title “Women in Freemasonry – Adoption Masonry. Free-
masonry will not be really universal without women”.138 Here he repeated
the usual arguments in favour of the recognition of the importance of
women and of their admission into Freemasonry in General, mentioned
the American ‘Eastern Star’ again which he – incorrectly – claimed to be
“strictly copied from that of the Grand Orient [de France]”, and then, of
course, tells about the Adoption lodge of ‘La Nouvelle Jérusalem’. It
… functions almost perfectly; its workings are especially interesting and
efffective, the Sisters show themselves absolutely worthy of the confĳidence
which they have received, the visiting Brethren are unanimous in their rec-
ognition that the workings are highly superior to the average of those of the
lodges in general, that the Sisters prove to have a purer masonic spirit and
greater discipline; not a single unfortunate incident has ever happened: thus
experience has shown all the arguments against the Adoption Masonry to
be worthless. …
Brother Sauzeau de Puyberneau asks how the fĳirst Sisters of ‘La Nouvelle
Jérusalem’ could be initiated, since there did not exist any lodge capable of
giving them the Light. …
Brother Lévy-Oulmann replies: The Adoption lodge is a lodge of women,
absolutely autonomous, attached to the lodge with the same name, which
protects it and is responsible for it to the Grand Lodge. Principally, each Sis-
ter who has an offfĳice during an Adoption lodge meeting must be doubled by
the corresponding offfĳicer of the [male] lodge, who sits besides her; in prac-
tice, however, there is none of them except the Master of the lodge whose
presence besides the Grand Mistress is considered indispensable in order to
open the lodge. The ritual is special; the Visiting Brethren are admitted to
its meetings from the degree of Fellow Crafts onwards, they may take part
in the discussions, but are not allowed to vote, or to interrogate the Candi-
dates. In summary, the Adoption is more verbal than actual: in the Adoption
lodges, the Sisters have all the freedom necessary, all the rights compatible
137
GLF / NJ 376 bis.
138
“La Femme dans la F⸫ M⸫ – La F⸫ M⸫ d’adoption. La F⸫ M⸫ ne sera vraiment uni-
verselle qu’avec la femme”, in the printed convocation of this lodge for the meeting on
10/1/1910 2–5 (GLF / Archives NJ 376 bis). That he gave this presentation in this lodge of the
GOF is not an accident. Its Master is Eugène-Bernard Leroy, the husband of Sister Marie
Bernard Leroy, initiated 10 November 1909 in ‘La Nouvelle Jérusalem Adoption’.
238 chapter seven
with the constitution. The fĳirst Sisters have, exceptionally, been initiated
by Brethren: obviously a special procedure was necessary there, which was
regulated by the Grand Lodge.139
Here, then, we have precious fĳirst hand information about how the initia-
tion of the fĳirst Sisters had been performed, and how the lodge was actu-
ally functioning, in part indeed – and conscientiously – deviating from the
rules, as the Grand Secretary had complained two years before.
That, however, not everyone thought equally positive about the Adop-
tion lodge(s) emerged during the Convention of 1910. It concerned the
reports which the lodges had sent in about the subject of “the protection
of young people after coming out of school”,140 which they had been asked
to study. Brother Lévy-Oulmann expressed his regret that the commit-
tee of the Convention for this subject had not mentioned in its summary
report, the report sent in by the Adoption lodge of ‘La Nouvelle Jérusalem’,
which had devoted several of its meetings to discussing the subject, during
which a Sister factory inspector and a Sister of an association for children
[Société d’enfants] had made excellent observations. Brother Forgues, on
behalf of the central committee, suggested that maybe someone had for-
gotten to communicate the report by the Adoption lodge ‘La Nouvelle
Jérusalem’ to them. Whereupon Brother Francfort replied that nothing
had been forgotten. The Adoption lodge ‘La Nouvelle Jérusalem’ had
indeed sent in a report concerning the issue, but since what happens in
the Adoption lodges did not concern the Convention, it had not been con-
sidered by the Commission. This issue had already been concluded two
years earlier. Brother Lévy-Oulmann protested, however, that the Secre-
tary General had offfĳicially sent the question to the Adoption lodge. There-
fore he did not accept that it should now be claimed that the Convention
should not consider the work so devotedly produced by the Sisters.141
A year later, the Adoption lodge organised a lodge meeting on 21 Sep-
tember 1911, close to the date of the annual Convention and thus had the
pleasure of receiving there the Illustrious Brethren Guinaudeau of the
Federal Council and Giroust of the Supreme Council, as well as “many
Brethren of the lodges of Paris and of the province”. At that occasion
Brother Sergent reported that the Grand Orient de France had authorised
139
Idem 3, 4/5.
140
Compte rendu du convent de 1910 116–134 (GLF / 6552).
141
Idem 131.
several of its lodges to have Adoption lodges.142 It is interesting to note

that in this context the Adoption lodges are also referred to as ‘loges fémi-
nines’, female lodges.143
The Rituals
It is not quite clear whether we have the ritual, written by the Brothers
Sergent, Platel and Blum, used during this period. The rituals we have
from the period 1907–1940 can be put in relative chronological order on
the basis of their similarities and diffferences. The diffference between
the oldest one of these, which I will call Ado1907,144 and the second one
(Ado1912) is much greater than the diffferences among all those from this
period apart from the fĳirst one (i.e. Ado1912 to Ado1935). Mainly because
of that I regard it quite possible that the fĳirst one is indeed that which Ser-
gent, Platel and Blum produced in 1907, since one would expect that expe-
rience with the practice of this newly written ritual would cause changes,
especially at the beginning of its use. However, it contains a text fragment
which oral tradition ascribes to Oswald Wirth, who was only involved in
the formulation of the rituals from ca. 1913 onwards. This text fragment
runs as follows:
Above all you will learn the full extent of duties which are incumbent upon
you, as a woman. Later, when you know them well, you will learn the full
extent of your rights. From this moment, think upon the fĳirst lesson I give
you: You are one of the poles of Humanity; never forget that men are the
other pole. In order for harmony and balance to exist, remember never to
trespass into their domain. Yours is rich enough for your personality to rea-
lise its most perfect expression therein.145
142
This is confĳirmed by Jupeau-Réquillard when she quotes Brother Bouley, who stated
at the Convention of the GOF in 1912 that, “having been asked by some lodges, the Counsel
of the Order took the decision last year to leave to the lodges the capability of constituting
Adoption lodges. Before the end of the year, the lodges will receive regulations and rituals
which will allow them to constitute these lodges”, to which she remarks: “The lodges did
not receive the announced regulations until the eve of the Great War” (2000 178). How-
ever, as far as I know, no Adoption lodge was ever created within the GOF after this date
(see Jupeau-Réquillard 2000 210–213).
143
Compte-rendu moral de la Resp⁙ L⁙ La Nouvelle Jérusalem N° 376 (Adoption) et de ses
Trav⁙ pendant l’Annee Maç⁙ 1911–1912 1 (GLF / NJ 376 bis).
144
Ado1907: Loge d’Adoption. Rituel. Grande Maitresse [La Nouvelle Jérusalem] (type-
script) (GLF / Archives “russes” 93-1-4 (93-1-83)).
145
Ado1907 20/21.
240 chapter seven
But we have seen that Brother Sergent had in 1902 been appointed in a
committee to study the male rituals, of which Wirth was also a member.146
Therefore, Sergent may have borrowed certain ideas from Wirth, even if
Wirth was not directly involved in the formulation of the ritual for the
Adoption lodges. It is even possible that this text, formulating an idea
which was clearly there already in at least ‘La Nouvelle Jérusalem’,147 was
after all formulated by the committee, and only advocated later by Wirth
to such an extent that everyone started to think that it was his idea. But
because this ritual is undated, the possibility cannot be excluded that it is
in fact the earliest version revised by Wirth ca. 1913 (see below).
Apart from a listing of the traditional secrets and the opening and clos-
ing for the second and third degree, Ado1907 is a ritual for no more than
the fĳirst degree, which is in accordance with the fact that around this time
the minutes still mention the conferring of the second and third degrees
as being performed ‘by communication’ only. Indeed, it took quite a num-
ber of years yet before these degrees were conferred ritually.
The next document preserved, related to the ritual in use in this time,
is a list of six questions which a Candidate had to answer before her ini-
tiation. The copy we have was signed by “M.J. Valabrègue” on 13/5/1908.148
This document is headed “G⸫ L⸫ D⸫ F⸫”. One would therefore expect it
to be younger than another document, originally printed for the lodge ‘La
Nouvelle Jérusalem’ under the GLSE, but manually corrected for use by
the Adoption lodge under the GLF. The last mentioned document con-
tains a declaration of principles, which was presented to the Candidate
“A. Fuchez” before her initiation, which, however, took place more than a
year later, viz. on 26/5/1909.149
146
At the meeting of the Grand Lodge of 1/12/1902 there was a discussion about the
rituals in use. Brother Sergent remarked: “j’apprécie le catéchisme édité en 1804 et non
celui édité en 1856. Je ne crois pas qu’une assemblée de maîtres ait le pouvoir de faire
des instructions et des rituels.” and “Il n’y a qu’un seul rituel régulier à la G⸫ L⸫ de F⸫”.
The Grand Master then proposed a “commission pour étudier les rituels et faire un travail
approfondi sur la question”, which received a positive vote, after which were appointed
in this committee the Brothers Chartier, Hayem, Goldschild, Sergent, and Wirth (Minutes
of the Grand Lodge meeting of 1/12/1902 in Compte Rendu aux ateliers de la Fédération of
22/11/1902–2/2/1903 20/21 (GLF / Bulletins Offfĳiciels 1900–1915)).
147
See for example what was said during its meeting of 11/6/1906, reported above.
148
Marie Jeanne Valabrègue-la Tour dite Jeanne Mercy was initiated on 13/5/1908. A
second copy was signed by S[ophie] Pagès, ‘le 15 [sic!] mai 1908’. However, both were
initiated on May 13th.
149
Tableau des Initiations du 26 mai 1909 (GLF / Archives NJ 376 bis). Marie Léocadie
Fuchez-Raymond dite Amélie received the second degree on 9/11/1910.
On 12/7/1911, the Master of lodge ‘Francisco Ferrer’ in Paris, Brother G.

Bruyere, wrote the following letter, probably to the Grand Mistress of ‘La
Nouvelle Jérusalem’:
Very Worshipful Grand Mistress
I hasten to reply to your letter of the 10th and remind you that you have
not sent me the Spanish rituals of the Adoption lodge which I had asked
you to entrust to me in order to translate them and above all to compare
them with the (Cartilla del Maestro Masón al rito Escoss A⸫ y A⸫ by J.R.
Alvar-Fañez GR⸫ 33 G⸫ O⸫ Spain 1° 2° & 3° degree) which were given to
me in Buenos-Aires.
You gave these rituals, if I remember correctly, to Sister O⸫ so that she
could translate them.
I will do everything I can to be present at the meeting tomorrow, Wednes-
day, in order to see you and to clarify this question.150
To this letter is added a short note: “I have given to you the 1st degree,
asking you to return it to me translated – Search once more. I think that
you will fĳind it again”.151 Obviously, then, at this time the Spanish Adoption
lodge rituals were available, but not yet translated. It seems likely, how-
ever, that the translation will have been made shortly afterwards. It was
eventually made by Sister Granjean Gardès and has survived. It concerns
the Rituel de l’Apprentie Maçonne au 1er grade du Rite d’Adoption révisé
par le Suprême Conseil au grade de 33me en chambre des Rites du G⸫ Ori-
ent Espagnol, as well as the second and third degree of the same edition
of 1906, Madrid (Ado1911). The existence of this manuscript shows that
around this time the Sisters were seriously studying the ritual tradition of
the Adoption Rite. Nothing, however, suggests that this ritual would ever
have been used as such by a French adoption lodge around this time.
1912–1922
Context
During this period, a second Adoption lodge was created and together
these two grew towards a body in its own right. From 1914 to 1918 the
working of the two lodges was disturbed by the Great War, but apart from
these years it was a period of growth and expansion. It was also a period
in which the rituals underwent a signifĳicant development.
150
151
Idem.
242 chapter seven
The Re-creation of the Adoption Lodge ‘Le Libre Examen’

During the ‘tenue blanche’ of 14 May 1911, organised by the lodge ‘Le Libre
Examen’, Mrs. Suzanne Relda Galland held an oration, which she ended
by expressing the hope “that in the future a large place will be given to
the women in Freemasonry, through the creation of Adoption lodges”.152
The members of the lodge must have taken action in response, because
in its meeting of 4 December 1911, the Federal Council discussed a letter
from the lodge ‘Le Libre Examen’ in which it announced the reviving of
its Adoption lodge, and invited a deputation of the Federal Council to be
present at its fĳirst meeting on 12 December. The Grand Secretary, how-
ever, was of the opinion that this ‘reviving’ was in fact a creation for which
a new (sic!) warrant was necessary, which could only be provided after a
decision of the Grand Lodge. And since this decision could not be taken
before its next meeting in January, it was impossible for the Adoption
lodge to meet on 12 December.153 After another letter on 18 December,154
a letter received from ‘Le Libre Examen’ on 8 January 1912 requested the
constitution of its Adoption lodge, which request was sent on to the Grand
Lodge with a favorable recommendation.155 The same day, the Grand
Lodge granted the constitution.156 A week later, the Federal Council had
received a request from ‘Le Libre Examen’ to perform the installation of
its Adoption lodge on the 23rd of January, for which the Brothers Silvy,
Niade, Weil, Guinaudeau and Boher were appointed.157 Accordingly, on
152
“Tenue du 14 Mai [1911]” of ‘Le Libre Examen’ in PV 1910 à 1927 (GLF / LE 217 III).
153
“Pl⸫ de la R⸫ L⸫ Le Libre Examen Or⸫ de Paris, faisant part du réveil de sa loge
d’adoption et demandant une délégation du Cons⸫ Féd⸫ pour la première tenue qui aura
lieu le 12 décembre prochain.
Le G⸫ Sec⸫ G⸫ fait remarquer que ce réveil est en réalité une création, qu’il lui faut une
nouvelle [Sic!] patente et que pour cela il est nécessaire qu’une décision de la Grande Loge
intervienne, décision qui ne pourra être prise qu’à la Tenue de janvier. Il est donc impossi-
ble que la loge d’adoption se réunisse le 12 décembre et il a écrit dans ce sens à la R⸫ L⸫ Le
Libre Examen – Ces explications sont approuvées” (Grande Loge de France: Compte-Rendu
aux Ateliers de la Fédération des Travaux du Conseil Fédéral et de la Grande Loge de France
(3/7/1911 à 18/12/1911) 21 (GLF / Bulletins et circulaires 1900–1915)).
154
Idem 25.
155
Conseil Fédéral et de la Grande Loge de France (8/1/1912 à 1/7/1912) [3] (GLF / Bulletins et
156
“Le F⸫ Fiolet, G⸫ Sec⸫ G⸫, présente une demande de Constitution d’une Loge d’Adop-
tion Le Libre Examen, à l’Or de Paris, dont le dossier est complet et pour laquelle le Cons⸫
Féd⸫ a donné un avis favorable. La Grande Loge accorde la Constitution” (idem 31).
157
“Pl⸫ de la R⸫ L⸫ Le Libre Examen, Or⸫ de Paris, demandant au Cons⸫ Féd⸫ de pro-
céder le 23 janvier à l’installation de sa Loge d’Adoption – Les FF⸫ Silvy, Niade, Weil,
Guinaudeau et Boher sont désignés comme commissaires installateurs” (idem 4). In fact
only three of these fĳive Brethren eventually performed this task: “Procès verbal de la Tenue
that day this Adoption lodge was installed in the presence of a delega-
tion of the Federal Council, a delegation of the Supreme Council, and the
Sisters of the Adoption lodge ‘La Nouvelle Jérusalem’, the Grand Mistress
of that lodge, Sister Sophie Pagès, being invited to take her place besides
the Master of the lodge in the East.
Brother Weil … declares on behalf of the Federal Counsel that the request
of the lodge for the creation of an Adoption lodge is granted. … Access is
given to Sister Lallement, past Grand Mistress of the Adoption lodge ‘Le
Libre Examen’. Then the Worshipful Master reads the requests of the Ladies
awaiting their initiation. Since the reports are favourable, and the conclu-
sions of the Brother Orator too, the Ladies Almarza, Bernal, Bertrand, Coeur,
Fuss-Amoré, Galland, Guinaudeau, Kinzelé, Picard and Wünstel enter. After
the usual interrogation, the ritual initiation of the profanes was carried out.
The Master then gives by communication the degrees of Companion and
Mistress to the newly initiated Sisters Apprentices. Then the election of the
offfĳicers of the [Adoption] lodge takes place.158
What is remarkable is that Sister Lallement is the only one of the mem-
bers of the Adoption lodge of 1901–1903 who comes back here. Apart from
Sister Muratet, who turned up at the creation of the Adoption lodge ‘La
Nouvelle Jérusalem’, all the others have gone. It is, thus, not for them that
this Adoption lodge was created. Furthermore, counter to what one would
expect, Sister Lallement is not elected Grand Mistress this time, but Trea-
surer. As Grand Mistress one chooses Sister Suzanne Relda Galland, the
same who had spoken at the ‘tenue blanche’ almost a year before.
Now there are two of us

It is not necessary here to continue to recount the history of the individual
Adoption lodges in as much detail as up to this point. For our purpose it
sufffĳices to state that from now on they were there to stay. In fact, both
‘Le Libre Examen’ and ‘La Nouvelle Jérusalem’ still exist. The next eleven
years there were these fĳirst two Adoption lodges in Paris only, which slow
start may have to do with the First World War. After the outbreak of the
war in August 1914 the lodge ‘La Nouvelle Jérusalem Adoption’ did not
d’installation de la Loge d’Adoption Le Libre Examen [received by the FC in its meeting

of 5/2/1912]. … Les FF⸫ Guinaudeau, Weil, et Boher ont procédé à l’installation de la loge
d’adoption le Libre Examen” (idem 10).
158
Procès-verbaux de la R⸫ L⸫ d’adoption Le Libre Examen 30 avril 1901–9 juin 1914, 25
(GLF / Archives “russes” 112-1-26 (112-1-410)).
244 chapter seven
meet until 11 July 1915.159 And in April 1918 Sister Pellard, Secretary of ‘Le
Libre Examen Adoption’ wrote:
From March onwards and during this whole period of more and more fre-
quent nocturnal bombardments, ritual lodge meetings have become impos-
sible. Informal lodge meetings unite regularly the few Sisters who have not
left Paris, namely the Sisters Cailleau Grand Mistress, Galland, Pellard who
are assiduous. The Sisters Beguin and Thibierge come as well when circum-
stances permit. Our actions are inspired by the tragic events which take
place around us. Few in number, and above all in such unfortunate circum-
stances, we can for the moment only follow our directives as Masons, each
in our own sphere.160
At fĳirst, their members seem to have been predominantly wives of mem-
bers of the corresponding male lodge, but there never was a formal restric-
tion in that sense, and others did fĳind their way to these lodges as well.
In the course of the year 1912 the GLF printed General Regulations for
its Adoption lodges.161 They contained, apart from the “Constitution des
Loges d’Adoption” of 12 articles, no less than 265 articles for the General
Regulations strictly speaking. The 12 articles of the Constitution were
identical to those formulated in 1906; the same probably holds true for the
General Regulations. The same year, in its meeting of 10 July 1912, ‘La Nou-
velle Jérusalem Adoption’ adopted its by-laws (“Règlements intérieurs”) of
42 articles.162
November 26th, 1912, the two then existing Adoption lodges decided
to exchange their agendas. On 10 December, the Sisters of ‘Le Libre
Examen’ proposed that the Brethren should organise a Christmas tree for
the masonic orphanage, but the Brethren refused, whereupon the Sisters
organised the tree together with the Sisters of the Adoption lodge ‘La
Nouvelle Jérusalem’. These events were the start of a fruitful co-operation
between the two Adoption lodges.
From time to time they also attracted quite famous women as mem-
bers. An example is the feminist and pacifĳist artist Vera Schütz-Robert dite
159
Nouvelle Jérusalem N° 376 Adoption, Rapport [1917?] 2 (GLF / Archives “russes”
112-1-36 (112-1-617) 3) & J. van Migom (Grand Mistress ‘La Nouvelle Jérusalem Adoption’):
Compte-rendu sommaire des travaux de la loge, 21 Septembre 1920 3 (GLF / NJ 376 bis).
According to Desbordes (1996 10), both lodges did not meet from July 1914 to July 1915.
160
Livre d’architecture Le Libre Examen Adoption, 123 (GLF / Archives “russes” 112-1-26
(112-1-413)). Also quoted by Françoise Moreillon in “Le Libre Examen Adoption à travers ses
livres d’architecture. R⁙ L⁙ N° 217 bis GLDF 1901–1945”, unpublished paper, 6.
161
Grande Loge de France – Loges d’Adoption. Règlements Généraux, Paris 1912 (Copy
used: GLFF).
162
MS in the archives of ‘La Nouvelle Jérusalem’ N° 2, GLFF.
Véra Starkofff, militant member of the Ligue Internationale des Femmes

pour la Paix et la Liberté. In May 1900 she was initiated in Le Droit Humain,
then afffĳiliated to the lodge ‘Diderot’ (GLSE) on 21 June 1901 where she
received the third degree on 10 November that same year. On 9 Janu-
ary 1913, ‘Diderot’ having returned to the GLF – and therewith the GLSE
having been dissolved – in 1911,163 she requested afffĳiliation in ‘Le Libre
Examen Adoption’, which was realised in the meeting of 23 January that
year. March 27th, she presented a motion to prevent the war and asked
the Sisters to take notice of it and to send it to all French and German
lodges. Another active member of the lodge was Marianne Rauze, also a
well-known feminist and pacifĳist. In the fĳirst half of 1914 alone she gave
two presentations on feminism in her lodge.164 Probably the fact that on
10 March 1914 both Starkofff and Rauze sent their apologies is no accident.
The lodge was no doubt not the only place where they worked together.
And they were not the only active feminist Sisters. After a feminist con-
ference in Geneva Sister Marie Lantzenberg (initiated 21/5/1912), who
had been present, reported about it on 27 July 1920 in ‘Le Libre Examen
Adoption’.165
March 11th, 1913 ‘Le Libre Examen Adoption’ took notice of the published
version of the lecture, presented on 19 September 1912 for the lodge ‘Le
Droit Humain’, by Sister Amélie André-Gédalge, 33rd degree, Grand Secre-
tary of the Supreme Council of Le Droit Humain, about Adoption Mason-
ry.166 It is quite a violent attack, basically trying to ridicule the rituals of the
Adoption Rite, on the basis of three of its 19th century publications: mainly
Ragon’s Manuel Complet of 1860 (Ado1860), supplemented with Teissier’s
Manuel général of 1856 (Ado1856T) and Vuillaume’s Manuel maçonnique of
1830 (Ado1830T).167 Especially the ritual of the second degree she despised.168
Her conclusion was that “the value of the Adoption rituals is more or less,
not to say completely, nil from an initiatory perspective”.169
163
164
Summaries of which were published in the Bulletin Trimestriel [de la loge] Le
Libre Examen 25–26 (January–June 1914) 80/81 & 81/82 (GLF / Archives “russes” 112-1-27
(112-1-420)).
165
Minutes of the meeting of 27/7/1920 in Livre d’architecture Le Libre Examen Adoption
181 (GLF / Archives “russes” 112-1-26 (112-1-413)). Also mentioned in Françoise Moreillon:
“Portrait de Suzanne Galland”, unpublished paper, 2.
166
André-Gédalge 1912.
167
See Ragon 1860, Teissier 1856, Vuilliaume 1830.
168
André-Gédalge 1912 118.
169
André-Gédalge 1912 125.
246 chapter seven
The next day, 12 March 1913, Oswald Wirth presented a lecture in the
Adoption lodge ‘La Nouvelle Jérusalem’ on “The initiation of women”,
which was summarised as follows in the minutes:
First of all the lecturer points out to us the meaning of the word Initiation
which signifĳies introduction into an environment of which one was previ-
ously unaware; in efffect, the recipient dies to a previous life before beginning
a new one. In time gone by, he sais, Mas[ons] were engaged in constructing
temples, today this name is allegorical in the sense that Mas[ons] work on
the construction of a building of progress.
A distinction must be made between the initiation rites for men and women.
Mixed Mas[onry] is making a big mistake by having men and women take
part in the same ceremonies. Adoption Mas[onry] must practice pure femi-
nism. Women must remain fĳirmly on that territory which is their own and
by developing those qualities particular to them they become superior to
men in those qualities.
A man’s role is outgoing, violent, energetic; that of a woman is introspective,
it is she who builds the home, the city and, by so doing, civilisation. It is she
who gives life. Her actions must be to preserve.
In order to release this femininity, to purify it, to exalt it so that it can yield
everything of which it is capable, three degrees are needed.
In the fĳirst degree a woman will work towards complete purifĳication of her
feelings. In the second she will acquire all those qualities she needs; in the
third, symbol of complete harmony, she brings into action all those qualities
she has acquired.
Finally, the lecturer states that above all, Women must endeavour to con-
quer their impressionability.170
During the lodge meeting of 14 May 1913, Brother Bonnefond remarked,
that there used to exist Adoption Chapters [for higher degrees] and that
the Grand Committee would regard the renovation of those Chapters
favourably.171
170
Also mentioned in Marie-B[ernard] Leroy (Sœur d’Éloquence): Nouvelle Jérusalem
(Adoption) N° 376 bis: Rapport sur les travaux de l’année maçonnique 1913, Châteauroux 1914
6 (GLF / NJ 376 bis). This report of this lecture by Oswald Wirth corresponds to such an
extent with the anonymous article “Les deux initiations”, published only a month earlier
in Le Symbolisme 5 (February 1913) 113–118, that we may assume Wirth to have been in fact
its author. However, it does not contain anything close to the phrase “Vous êtes un des
pôles de l’Humanité ; n’oubliez jamais que l’homme en est l’autre pôle”, which thus may
indeed not be his after all. On Wirth and his ideas about the initiation of women see also
171
“Ten⁙ Sol⁙ du 14 Mai 1913” in Livre d’Architecture NJ Adoption 131 (GLF / Archives
“russes”, 112-1-36).
On 18 June 1913 Marie-E. Bernard-Leroy, Orator (‘Sœur d’éloquence’) of

the Adoption lodge ‘La Nouvelle Jérusalem’ pronounced in her lodge a
lecture in reply to the article by Sister Amélie André-Gédalge, very ably
refuting the argumentation of that Sister of ‘Le Droit Humain’. This lec-
ture was published, with an introduction of 9 lines by O[swald] W[irth],
in Le Symbolisme,172 and unanimously approved by the two Adoption
lodges in their common meeting in September 1913. By stating that “the
mixed Order and the regular Adoption lodges difffer in their concept of the
female initiation”,173 she, almost as an aside, pointed to the irregular usur-
pation of the male rituals by the fĳirst one in opposition to the Adoption
lodges, which were recognised as regular by the Grand Orient de France in
1774.174 Then she criticised the sources which Sister Gédalge had used and
retaliated that “the excellent Brothers who have put our [current] rituals
together have only spoken about Adoption lodges as a laudable scruple
of good historians. In fact, the Adoption lodges did not exist [any more];
their rituals were thus no more than a masonic oddity [to us]”.175 There
never was a defĳinitive ritual elaborated for Adoption Masonry, and the
best one can do to get a good impression is to read the manual written by
Guillemain de Saint-Victor (Ado1779). When one reads these, one gets an
impression of what may have been the masonic development of the initia-
tion in the Adoption lodges.176 This claim of a development she repeated
in the second part of the article: “We claim to represent the lodges of the
18th century, but – like the male lodges – we have evolved”.177
These are remarkable statements, quite contradictory to the usual
argument among Masons that the rituals have ‘always’ been as they are
now. This shows that we are in the era of evolutionism, a general belief
in cultural evolution, from which perspective such developments were
valued positively. And this she exploited. Based on the observation of
a development of the rituals in the past, she claimed the right for the
creation of new ones. But this led to a problem. When she now tried to
refute the assumption of Sister Gédalge that the Adoption rituals have
172
Bernard-Leroy 1913. The two parts were published in the issues of July respectively
August of 1913.
173
Bernard-Leroy 1913 273.
174
This stressing of the Adoption lodges being regular is repeated several times in the
second part of the publication.
175
176
Bernard-Leroy 1913 274/275.
177
248 chapter seven
no initiation character, she fĳirst pointed to the blindfolding of the Candi-

date, and then quoted the answer to the question “Are you an Apprentice
Mason?”, namely “I have been reborn to that life” (‘Je nais à la vie’),178 from
which she concluded, correctly, “Does this not indicate that all our sym-
bolism of the fĳirst degree … is based on the idea of a rebirth?”.179 However,
the answer to the question she quoted was an innovation in the rituals
she knew so well from her participation in them, but which Sister Gédalge
could not possibly know, the traditional answer in all previous versions
of the Adoption rituals to the question “Are you an Apprentice Mason?”
being: “I think so”.180 But her refutation of the reproach that the rituals
would be of a clerical nature because they are based on stories from the
Bible – against which she argued that Biblical texts, when contemplated
seriously, may well be interpreted in an esoteric, instead of a traditional
clerical way – is fully correct, of course.181
Very interesting is also to see how Sister Bernard-Leroy dealt with the
claim that “one is not initiated, one initiates oneself ”, a statement found in
the Adoption ritual which was practised in her lodge, and almost quoted
by Sister Gédalge,182 but which is totally contradictory to the concept of
initiation183 and to the masonic tradition, and which could only be for-
mulated at the peak of positivism in an utmost overestimation of human
ability. Sister Bernard-Leroy apparently felt this, because she stated:
Mas[onry] is not a school for mutual learning and teaching, but a pecu-
liar discipline, created for a specifĳic group and which can only be practiced
within that group. Doubtless, “people are not so much initiated as they initi-
ate themselves” but it is not possible to undergo one’s initiation outside a
Mas[onic] L[odge].184
The Sisters continued studying masonic symbolism. March 11th, 1913 ‘Le
Libre Examen Adoption’ subscribed to the journal Le Symbolisme, and on
April 8th to L’Acacia. On 24 July of the same year, Brother Lallemant gave
in the lodge a “ritual instruction” (‘Instruction Rituélique’). Meanwhile the
178
179
Idem. Possibly this insight into the general concept of initiations is based on the
lecture which Oswald Wirth had given in the lodge only three months before.
180
“Je le crois”. I am aware of only two exceptions: “Oui je le suis” (Ado1765h) and “Je
Connois loge” (Ado1779e).
181
Bernard-Leroy 1913 276. See chapter 3 of the current book.
182
“Et si ces Rituels ont véritablement la haute valeur initiatique que certains Maçons leur
attribuent, qui empêchera cette femme de s’initier elle-même ?” (André-Gédalge 1912 127).
183
See Snoek 1987.
184
second and third degree were still given ‘by communication’ alone. But
when on 27 March 1913 Sister Lantzenberg received the third degree, one
let her, because of this absence of a ritual, listen to Plato’s allegory of the
cave, and a lecture was presented about the initiation into Freemasonry.
And in her report over the years 1914 to 1920, Sister Van Migom, Grand
Mistress of ‘La Nouvelle Jérusalem Adoption’ mentioned that:
As was explained to us by our S[ister] B. Leroy, it is our Ritual, which should
provide us with the wonderful plan for the formation of our character. She
also explained to us how the initiation into Masonry which we receive
demands of us the efffort of a complete moral rebirth. Then our S[ister]
Gayaud made a study of ‘the knowledge of oneself’ – without which no
improvement of an individual is possible. The diffferent phases of the Ritual
were then analysed, fĳinally ending with a study on the oath and the moral
and social value of Discipline … After having expounded the goal which we
pursue in Mas[onry] in the analysis of our Rit[ual] – and how through it we
can develop ourselves – we still had to look at the role which those elite
which we wanted to create should fulfĳil in society … With the aim of giving
out a message – in a ‘tenue blanche’ – our B[rother] Baudel, replacing our
B[rother] Wirth – who was ill – came to talk to us about female initiation
…185
On 14 April 1922 “desirous as we are of fĳinding out more about the ori-
gins of Mas[onry] and of Adopt[ion] lodges in particular, our G[rand]
M[istress] asked our B[rother] Lantoine to speak to us about Adopt[ion]
lodges in the 18th century. Our B[rother] explained to us especially just
what Adopt[ion] lodges were like around 1773–1776 and assured us that
he was now wholly in favour of these lodges, in which he found discipline
and wisdom”.186
The co-operation of the two Adoption lodges also continued. On
25 September 1913, the evening before the yearly Convention of the Breth-
ren, a combined meeting was organised during which all posts were doubly
occupied by the offfĳicers of both lodges. There were many visitors, includ-
ing representatives of the Federal Council and the Supreme Council. In
September 1911 and September 1912 ‘La Nouvelle Jérusalem Adoption’ had
185
J. van Migom: Compte-rendu sommaire des travaux de la loge, 21 septembre 1921 7/8, 9
(GLF / NJ 376 bis). It is difffĳicult to decide when these events took place, but it must have
been before 11/5/1919, date mentioned on page 10. The Bulletin Hebdomadaire for June 1918
announced a meeting, continuing the study of the ritual with a lecture “Du serment et de
la discipline”, for Sunday 9/6/1918 and for Sunday 23/6/1918.
186
Document 2799 (1) received 14/4/1923, in GLF / Archives NJ Adoption.
250 chapter seven
done this alone,187 but from now on the Adoption lodges organised such
an event, preceding the Convention of the Brethren, each year together.
And 15 December 1913 the proposal of Brother Nattan-Larrier to the Fed-
eral Council was adopted that the Adoption lodges would have a semester
password, just as the male lodges had.188
Feminine Lodges
After the Great War French Freemasonry, including the Adoption lodges,
resumed its normal activity. In December 1919, there were from the 106
Sisters, initiated by the two Adoption lodges, still only about 50 left. Not
only had some died, others had lost their husbands and now had to spend
all their time to sustain their families.189 Still, the Sisters who could, con-
tinued. During a ‘tenue blanche’ on 11 April 1920, Sister Galland, Grand
Mistress of ‘Le Libre Examen Adoption’, reiterated the term which was
mentioned above to have popped up already in 1911, when she declared
that the Adoption lodges “should be called more correctly ‘feminine
lodges’ …”.190 And in her lecture about “Masonic Feminism” that same day,
Sister Van Migom stated:
We want to work at the true emancipation of women, not that emancipa-
tion which she could aim at, misled by the influence of such words as equal-
ity, and which, after the subservience, would condemn her to imitation, no,
but an emancipation which she will only be able to reach by developing
her knowledge and by acquiring more and more, in freedom, those qualities
proper to her nature, to her temperament, in order to realise all her pos-
sibilities of development. It is only thus that she will bring new elements
of progress while combining her efffort with that of the men. … [In Free-
masonry], more than anywhere else, women must have the opportunity to
realise themselves freely without the influence of men.191
187
Compte-rendu moral de la Resp⁙ L⁙ La Nouvelle Jérusalem N° 376 (Adoption) et de ses
Trav⁙ pendant l’Annee Maç⁙ 1911–1912 1 (GLF / NJ 376 bis).
188
Grande Loge de France: Bulletin offfĳiciel du Conseil Fédéral pour la France et ses Dépen-
dances 7 (December 1913) 89.
189
Desbordes 1996 10.
190
Minutes of the ‘tenue blanche’ of 11/4/1920, Livre d’architecture Le Libre Examen
Adoption 158 (GLF / Archives “russes” 112-1-26 (112-1-413)).
191
Minutes of the ‘tenue blanche’ of 11/4/1920, Livre d’architecture Le Libre Examen
Adoption 160–162 (GLF / Archives “russes” 112-1-26 (112-1-413)). Also quoted by Françoise
Moreillon in “Le Libre Examen Adoption à travers ses livres d’architecture. R⁙ L⁙ N° 217
bis GLDF 1901–1945”, unpublished paper, 8.
This is only one text among many which show that the members of the
Adoption lodges of the fĳirst decades of the 20th century explicitly dis-
tanced themselves from a type of emancipation, which would strive to
allow women to copy men. Instead they wanted to develop themselves
as women in their own right. As Sister Marie Bernard-Leroy, ‘Sœur
d’Éloquence’ of ‘La Nouvelle Jérusalem Adoption’ formulated it: “… it is
not so much a question of making ourselves the equals of men as one
of achieving the greatest perfection of which our personality is capable”.192
And her Grand Mistress, Sister Van Migom stated: “… for us – regular lady
masons in the Adoption lodges of the G[rande] L[oge] D[e] F[rance] – the
question [of the entry of women into Masonry] did not arise, since we
are in Mas[onry] in the only guise possible for women at the present”.193
It is precisely in that context that also their opposition to mixed lodges
becomes comprehensible. They wanted a possibility to develop a type of
Freemasonry which was accepted as regular, yet allowed them to work in
a way they as women regarded proper for themselves. It was precisely that
which they found in their Adoption lodges as these functioned in practice.
For, although the offfĳicial regulations stipulated that the Master and offfĳi-
cers of the male lodge should preside over the Adoption lodge, together
with the Grand Mistress and her Sisters Offfĳicers, it were in practice the
women only who ruled the Adoption lodges. Male visitors – having at
least the second degree, as had always been the rule since 1774 – were wel-
come, but the Sisters testifĳied of their satisfaction to have their women-
only Adoption lodges where they could practice Freemasonry the way
they wanted it.
Half a year later, on 10 September 1920 the Convention discussed the
admission of women into Freemasonry and adopted, with 47 against 36
votes, the declaration:
1) that the principle of admitting women into FM should be accepted.
2) that representatives of the GLDF should be mandated to raise the ques-
tion at the World Convention and to obtain, if possible, agreement that
this admission could not be a cause of a split with the other O[rders].
Each O[rder] would be free to act as it saw fĳit, that is to say, to admit or
not to admit women into Mas[onry] without any difffĳiculties arising from
192
Marie-B[ernard] Leroy (Sœur d’Éloquence): Nouvelle Jérusalem (Adoption) N° 376 bis:
Rapport sur les travaux de l’année maçonnique 1913, Châteauroux 1914 6/7 (GLF / NJ 376 bis).
193
J. van Migom: Compte-rendu sommaire des travaux de la loge, 21 September 1920 10
[28/4/1919] (GLF / NJ 376 bis).
252 chapter seven
it between the mas[onic] governing bodies. It remains understood that

when the representatives of the GL have made known the results of the
discussions that this question stimulated at the World Congress, the Con-
vention will have to make a defĳinitive ruling on the matter.194
After this Convention Sister Van Migom wrote: “It was then, after the
somewhat disappointing discussions, from our point of view, which took
place at the Convention of 1920 that [in the lodge ‘La Nouvelle Jérusa-
lem Adoption’] the question of ‘female Masonry at the Convention and
its Future’ was dealt with and where for the fĳirst time the creation of an
independent female Mas[onry] was envisaged”.195
At the Convention of a year later (22 September 1921) the issue was
discussed again. The envisaged Convention in Rome had not taken place,
but a World Convention was now organised in October in Geneva. The
delegates of the GLF were ordered to act there in accordance with the
declaration adopted the year before. The negative result of this attempt
was, of course, predictable, since the Association Maçonnique Interna-
tionale (AMI), which organised this conference, had in its constitution
formulated that its member organisations should be composed of men
only. Nevertheless, the representatives of two Grand Lodges (of Spain and
Portugal) supported the GLF. What is more interesting, however, are the
letters written in this context by Jeanne van Migom, Grand Mistress of ‘La
Nouvelle Jérusalem’ and, again, Suzanne Relda Galland, Grand Mistress
of ‘Le Libre Examen’. Two days before the Convention of the GLF, i.e. on
20 September 1921, they directed together a letter of two pages to all the
delegates of the lodges in which they stressed the importance of the issue,
from which I here quote the second page:
… Therefore, just as it has been for Men, Women must also be able to choose
and apply themselves, according to their own particular nature, without
restriction, their methods and means of education; because it is only under
these conditions that they will be able to achieve truly new elements of
progress, by their own very personal effforts, and will be able to contribute
to the realisation of the shared ideal, which is the happiness of the Human
Race.
Furthermore, the Grande Loge de France has fully understood that it had a
duty, after its past history of traditional evolution, to accomplish an act not
194
dances 13 (September 1920) 29 (GLF / Bulletin Offfĳiciel 1918–22).
195
J. van Migom: Compte-rendu sommaire des travaux de la loge, 21 September 1920 11
(GLF / NJ 376 bis).
only of usefulness and generosity, but above all an act of justice, by estab-
lishing its Adoption lodges, – lodges made up exclusively of Women.
It will be clear to you then, at this time, that all that remains for the Grande
Loge de France to do is to encourage those women who have answered its
call, and to protect them – even defend them – and make a serious con-
tribution to the development of its Adoption lodges, with the conviction
that there, and only there, lies the real solution, at this present time, to the
problem of women in Masonry.
In this way we will not lose precious time in wasted effforts seeking other
methods, which would only lead to further problems, especially for Women,
and perhaps risk compromising the entire Order.
And so it is to your conscience as a Mason, and a republican, that we
make our appeal, my V[ery] D[ear] B[rother] Deputy, reminding you of
the serious nature of the moment we are living through, facing a growing
reactionary attitude, and placing you face to face with the responsibility
incumbent upon you in the march of female evolution, which obliges you
to recognise that having half the Human race either for or against you is a
very serious matter.
This Evolution was born out of the French Revolution which created or
raised anew all the questions, by the new principle which it proclaimed
and in which those of liberty and equality for women were included. –
And, fĳinally, because at its heart justice demands that no individual should
possess rights which are not shared by everyone, to vote against the rights
of another, whatever his or her religion, colour or sex, is to abjure one’s
own rights.
Only this Evolution, understood in this way, will allow those ideas you
hold so dear to be realised, that is to say that it will prepare the advent of a
Human race that is totally emancipated, and therefore, happier.196
Remarkable here is the powerful rhetoric of these two Sisters, which not
only, again, made use of the evolutionistic idiom, but also alludes to the
ritual in use in their lodges.197 Furthermore it was again stressed that the
members of the two Adoption lodges explicitly choose for a regular Free-
masonry in their women-only lodges. Part of this text repeats what Sister
Galland wrote a year and a half before. But it would probably be a mistake
to presume therefore that these ideas were primarily hers. The very next
day, i.e. the day before the discussion about the admission of women at
the Convent of the GLF, Sister Van Migom wrote a letter of nine pages to
the Grand Master, Brother Wellhofff where we read i.a.:
196
GLF / NJ 376 bis.
197
“Les enseignements maç⸫ permettent à ceux qui les suivent de pratiquer la techni-
que rationnelle qui conduit l’être conscient vers la Justice intégrale, qui le porte à user de
ses droits et à respecter ceux des autres, qui le fait attribuer à chacun ce qui lui revient,
en stricte équité” (Ado1907, 15).
254 chapter seven
… Contrary to everything that is written and which is still being repeated,

with a view to benefĳitting other associations of a masonic nature but
which are not as yet recognised by the two French Orders, that is to say
the G[rande] L[oge] D[e] F[rance] and the G[rand] O[rient] D[e] F[rance], I
can state that our only goal, for us, recognised lady masons of the Adoption
lodges, has been, in accordance with our Constitution, to remain strictly
feminine lodges under the control of the G[rande] L[oge] D[e] F[rance], and
not to be the source of any problems in the international relations of the
Order. …
What we desire, Very Illustrious Grand Master, is to remain what we are,
which is lady Masons in female lodges, and we believe that only there, we
have the possibility to develop, without constraints and without being sub-
ject to the undesirable pressure of imitation, our particular faculties and
our feminine personality; and without therefore opposing the presence of
our Brethren at our lodge meetings, but also without asking that we should
be allowed to be present at theirs so as to avoid dissipating our effforts as
women. …
It is through these circumstances that I have personally been inspired,
either in committee meetings, private meetings or in tenues blanches, in
our Adoption lodges and even in a lodge of the Grand Orient, to develop
all the arguments which serve to prove that female masonry, such as it
functions at the moment within the G[rande] L[oge] D[e] F[rance], is alone
capable of providing male Masonry with its genuine contribution to social
progress.
In defence of this argument, while at the same time pointing out that every
efffort which does not shy away from the intended aim is to be admired, I
most certainly have to state that if Masonry is practiced in a mixed environ-
ment, where men and women take part in the same ceremonies, this would
be a symbolic and biological error which would be in opposition to the full
and equal development of men and women. And, as our rituals state, since
we too must be free in order to enter into Masonry, therefore it is not on the
principle of equality, but on that of freedom based on the sense of justice
that we wish to hold our lodge meetings and engage in our wholly female
activities. …
Also I have personally been led to say that if, on the one hand, the sup-
port we are entitled to count on from the G[rande] L[oge] D[e] F[rance] in
general and from the members of its Federal Council in particular, were to
be withdrawn from us, and if, on the other hand, mixed masonry is in our
view shown to be not acceptable in its consequences for the integral devel-
opment of women, I have been led, I say, to conclude that the only course of
action left open to us is to envisage the creation of an independent female
Masonry, alongside male Masonry, not in opposition to it, but in order to
provide a logical answer to the question that has been raised, convinced as
I am that two moral forces and two social forces using diffferent means and
very specialised aptitudes, can hopefully, without merging, strive towards
the same goal, that of Universal Masonry, which is to build a more perfect
society, a better human race, for the complete development and improve-
ment of the individual members of whom it is composed.198
So, clearly, Sister Van Migom had much the same ideas as Sister Galland,
and there is no reason to assume that their thoughts were very diffferent
from those of the other members of their lodges who, after all, had chosen
these two as their Grand Mistresses. And after her installation as the
successor of Sister Van Migom, on 23 December 1921, Sister L. Dermine
formulated very much the same ideas in her inaugural oration.199 What
probably challenged part of the vigour with which both of them rejected
other forms of opening Freemasonry to women than that of the Adoption
lodges, is that the Grand Orient de France had at its Convention that year
1921 decided to recognise Le Droit Humain, though restricting reciprocal
visiting to male members. Probably it was already now discussed whether
the GLF should follow this example. In that context the Sisters wanted
the delegates to know clearly that their position was: No, don’t! Indeed,
they despised the concept of mixed Masonry so much that they would
rather form an independent Women-only Order than be converted into a
mixed Order. In fact, the issue was discussed only two years later, at the
Convention of the GLF of September 1923. In between, at the Convention
of September 1922, it was unanimously decided that the GLF would join
the AMI,200 which, of course, frustrated the Sisters, despite the fact that
“B[rother] Maurice Monier … assures the deputies that at each Interna-
tional Convention, the representatives of the Order will be able to make
our ideas known until they win the day”.201 At the Convention of January
1923, however, a large majority voted to maintain the status quo concern-
ing the relation between the GLF and LDH, which means that LDH was
not recognised by the GLF.202
198
GLF / NJ 376 bis.
199
Manuscript in GLF / Archives “russes” 112-2-4 (112-4-960) 13 (26) / 14 (27) / 15 (28).
200
“Compte rendu analytique du Convent de 1922, 3ème journée samedi 23 septembre” in
Grande Loge de France: Bulletin offfĳiciel du Conseil Fédéral pour la France et ses Dépendances
19 (octobre 1922) 211–213 (GLF / Bulletin Offfĳiciel 1918–23). See also Beaunier 2001 77.
201
Idem 212.
202
dances 20 ( janvier 1923) 28–31 (GLF / Bulletin Offfĳiciel 1923).
256 chapter seven
The Rituals
The typescript ritual Ado1912, G⸫ L⸫ D⸫ F⸫ / R⸫ L⸫ N° 217, Le Libre Examen,
L⸫ D’Adopt⸫, 1° Deg⸫ (GLF / Archives “russes” 93-1-3 (93-1-63)) signifĳicantly
states at three pages to be the ritual of the lodge ‘La Nouvelle Jérusalem’.203
Obviously, then, although it is undated, it was copied from the ritual in
use in ‘La Nouvelle Jérusalem’ in order to be used in ‘Le Libre Examen’.
This, therefore, must be the ritual with which the initiation of the Sisters
in ‘Le Libre Examen Adoption’ was performed on the day of its re-creation,
23 January 1912. This is confĳirmed by the fact that, when the newly elected
offfĳicers were listed, the Wardens were not called Inspectrice and Déposi-
taire, as still had been the case in this lodge from 1901 to 1903, but fĳirst
and second Inspectrice, as was the habit in ‘La Nouvelle Jérusalem Adop-
tion’. That the ritual used on this occasion, and probably also from then
onwards, in ‘Le Libre Examen Adoption’ was copied from that used by ‘La
Nouvelle Jérusalem Adoption’, is no big surprise, given the fact that this
ritual had been produced and approved by the Federal Council and the
Grand Lodge in 1907. The fact that this ritual again contains the text frag-
ment ascribed by oral tradition to Oswald Wirth, confĳirms that this text
fragment was present in the ritual already before Wirth started to have an
influence on it explicitly from 1913 onwards.
During the meeting of the Grand Lodge on 4 March 1912, Brother Lang
of ‘Le Libre Examen’ asked for the Rituals and the General Regulations for
its Adoption lodge. Brother Fiolet, the Grand Secretary General, replied,
that these were not printed and that one had copies of them to be made.204
At its meeting of 17 June 1912, the Federal Council then discussed a letter,
received from the lodge ‘Le Libre Examen’,
asking for reimbursement of the costs of the Rituals of its Adoption lodge
and asking the Federal Council to give a ruling on the question of the sashes
in use in the Adoption lodges. The Federal Council allowed for the reim-
bursement of the costs and expressed its opinion that one must have uni-
form sashes in the Ancient and Accepted Scottish Rite, for the lodges as well
as for the Adoption lodges.205
203
Pages 7, 11 and 25.
204
205
Idem 26.
During their meeting of 23 October 1912, the Sisters of ‘La Nouvelle Jéru-
salem Adoption’ then learned that the Federal Council had decided,
without consulting them, that from now on they had to wear the blue
ribbons with red border. Probably it concerns not only the sash of the Mis-
tresses but also the ribbon of the Offfĳicers, usual in the Craft lodges of the
Ancient and Accepted Scottish Rite. In fact it is likely that the Sisters of
the Adoption lodges were until then wearing the plain blue ribbon, which
had been usual in the Adoption Rite from the late 18th century onwards,
before which it had been plain white. But also the lodges working with
the Ancient and Accepted Scottish Rite originally had plain blue sashes.
Writing about their rituals from the second half of the 19th century, Noël
writes: “The Master Masons wear (for the fĳirst time?) a shiny blue sash
edged with red and a white apron with a red border, with, in its centre, the
letters M. and B. embroidered in red”.206 In ‘La Nouvelle Jérusalem Adop-
tion’, Sister Lazard was charged with the execution of the transformation.
The minutes of the meeting do not report any reaction.207
In February 1913, the Grand Lodge fĳinally wrote the following in an offfĳi-
cial circular letter: “Today, the Grande Loge de France will give a verdict
on the rituals of the 2nd and 3rd degrees, still non-existent, but ready to be
discussed”.208
It is interesting to compare the four quotations from the ritual actually
in use at that time in her lodge ‘La Nouvelle Jérusalem Adoption’, included
in the lecture which Marie-E. Bernard-Leroy pronounced as Orator in her
lodge on 18 June 1913, and which was, as mentioned above, subsequently
published in Le Symbolisme, with the rituals Ado1907 and Ado1912:209
206
Noël 2006 124/125.
207
Minutes of the committee meeting of 23/10/1912, Livre d’architecture La Nouvelle Jéru-
salem Adoption 96 (GLF / Archives “russes” 112-1-36 (112-1-612)).
208
“Circulaire N° 10 / Loges d’Adoption”, signed by the Grand Master Mesureur and the
Grand Secretary Platel (Grande Loge de France: Bulletin Offfĳiciel 3 (février 1913) 131 (GLF /
Bulletin Offfĳiciel octobre 1912 à août 1915)).
209
Interestingly, she gives one more text which is a quotation from an Adoption ritual,
viz. “Notre obéissance est libre et volontaire” (287), but this one – as opposed to the other
four – is not put between quotation marks. Indeed, it is not a quotation from the ritual
Ado1907, but it is found in 26 rituals from my collection, from Ado1744b to Ado1855b, how-
ever, never in rituals from either the ‘Clermont’, or the ‘third’ tradition. It is particularly
not present in the rituals by either Ragon (Ado1860) or Guillemain (Ado1779), but it is in
the booklet Ado1775b, of which we know that the library of the SC of the GLF possessed a
copy since 29 September 1908. This shows that this Sister did study the older rituals which
were available to her. The full quotation “écouter, travailler, obéir, se taire”, fĳirst quoted by
Sister Gédalge, is to be found in Ragon (Ado1860) and many other rituals.
258 chapter seven
Lecture Marie-E. Ado1907 Ado1912

Bernard-Leroy ‘La Nouvelle Jérusalem’ ‘Le Libre Examen’
Are you an Appr⸫ Mas⸫? Age I have been reborn AGE: I have been reborn
I have been reborn to to that life. (3) to that life. (5)
that life. (‘Je nais à la …
vie.’) (275) The Grand Mistress:
Sister Senior Inspector
[Warden], are you a
Mason?
Senior Inspector: I have
been reborn to that
life. (8)
… one is not initiated, One is not initiated, one ONE IS NOT INITIATED,
one initiates oneself. initiates oneself. (13) ONE INITIATES ONESELF,
(285) … (19)
… listen, work, obey and The Grand Mistress: [The Grand Mistress:]
remain silent. (287) Sister Senior Inspector – o – Sister Senior
[Warden]: what have we Inspector, what have we
done in this Ceremony? done in this ceremony?
The Senior Inspector: The Sister Senior Inspector:
We have learned to We have learned to listen
listen and to remain and to remain silent. (10)
silent. (6)
… an adept is someone … the word adept … the word adept means:
who succeeds through means: someone who “Someone who succeeds
his own will and succeeds through his through his own will and
effforts. (287) own will and effforts. (16) effforts.” (20)
This confĳirms that the ritual used at this moment by ‘La Nouvelle Jérusa-
lem Adoption’ was not much diffferent from both Ado1907 and Ado1912. In
fact, Ado1912 is in many details diffferent from Ado1907, showing a devel-
opment, most likely within ‘La Nouvelle Jérusalem Adoption’, based on
the practice of the ritual. Only in that way one fĳinds out what is practical
and what not, what is perceived by the participants and the Candidates
as it was intended, and what not.
Oswald Wirth (1860–1943)

Wirth was initiated in 1884 in a lodge of the Grand Orient de France.210 He
was from 1885 to 1897 the personal secretary of Stanislas de Guaïta who
210
For this paragraph, see Combes 2000 and Jupeau-Réquillard 1998 147/148.
founded in 1888 the Ordre Kabbalistique de la Rose-Croix. As a result he

became part of a group of occultists including – besides De Guaïta – Paul
Adam, Péladan and Gérard Encausse dit Papus, all, including Wirth, mem-
bers of the Supreme Council of this Order. In Paris he became a mem-
ber of a lodge under the GLSE and participated as such in the creation
of the GLF from which he remained a member the rest of his life. From
1889 he belonged to the Groupe Maçonnique d’Études Initiatiques, devoted
to a more serious study and practice of the initiation rituals on the one
hand, and, separated from that, masonic social engagement on the other.
He wrote a large number of books on Freemasonry, especially in rela-
tion to Hermetism, Alchemy, Tarot, Astrology, etc. In addition to this he
published extensively in such periodicals as L’Acacia (1902), La Lumière
maçonnique (1910) and Le Symbolisme, Organe du mouvement universel de
régénération initiatique de la franc-maçonnerie which he founded in 1912.
Through these activities he worked at stimulating a symbolist and spiritu-
alistic revival within Freemasonry at large. He also tried to bring French
Freemasonry back into the fold of worldwide regular Freemasonry, but
was nevertheless a progressive proponent of the initiation of women.
Oswald Wirth started to influence the ritual of the Adoption lodges
in 1913. We saw already that he gave a lecture on 12 March 1913 for ‘La
Nouvelle Jérusalem Adoption’ on initiation rituals for women, while the
day before ‘Le Libre Examen Adoption’ subscribed to the journal Le Sym-
bolisme, and on April 8th to L’Acacia, whereas Marie-E. Bernard-Leroy
published her article in August in Le Symbolisme with a short preface
by Wirth. In the meeting of the Federal Council of 15 September 1913, it
was reported that “Brother Oswald Wirth has handed in at the Secretary’s
offfĳice draft rituals for the fĳirst and second degrees for the Adoption lodges,
and permission has been granted to try them out”.211 Regrettably we don’t
know if he had produced these rituals on his own initiative, or that he had
been asked – by for example the Federal Council, the Supreme Council, or
even the Sisters – to produce them. On 2 December 1913 he wrote to the
Grand Mistress of ‘La Nouvelle Jérusalem Adoption’ that he intended to
visit their meeting of December 10th, and then continued:
As a “Catechism” (Instruction) I think you could draw up a fuller text, of
which all you would need would be three copies. At each initiation one
of these copies would be temporarily made available for the initiate who
would then make such notes as she deemed to be useful and then return
211
Grande Loge de France: Bulletin Offfĳiciel 6 (octobre 1913) 36 (GLF / Bulletin Offfĳiciel
octobre 1912 à août 1915).
260 chapter seven
the original. That would be better than giving out an offfĳicial text as the men
do, contrary to ancient traditions.212
And even more important, he wrote to her on 28 December that same
year:
The fĳinalisation of the ritual will not be a problem. Clearly it will have to
be refĳined at more than one point once it has been sufffĳiciently tried out.
The important thing is that it should instruct and point the meditations in
the desired direction.213
So, the active involvement of Wirth in the rituals of the Adoption lodges
seems to have started only in 1913. His links, especially with the lodge ‘La
Nouvelle Jérusalem Adoption’, continued for many years. On 25 March
1914 he gave there a course for the Sisters about the diffferent philosophi-
cal systems.214 After the Great War it continued on 26 January 1919 when
he gave a lecture about “The Feminine Initiation and the Serpent from
Genesis” (sic!),215 and in their ‘tenue blanche’ of 11 May 1919 he spoke about
“The Program of Feminine Initiation”.216
The Introduction of the Ritual for the Second Degree

On 3 January 1920, the Grand Secretary wrote to Sister Van Migom, Grand
Mistress of ‘La Nouvelle Jérusalem Adoption’: “Would you be so kind as to
send the Secretariat of the Grande Loge de France the text of the Adoption
lodge ritual for the second and the third degrees?”217 Apparently, some
action was taken, but on 12 January 1920 he writes to her again:
We have today received, with no accompanying letter, the ritual of an adop-
tion Lodge for the 2nd degree. There was also attached a note which appears
to be related to the work of your Lodge and which we return herewith.
But we had asked you, on the 3rd of January, to send us also the ritual for the
3rd degree. We hope to receive it soon.
212
GLF / Archives “russes” 93-1-26 (93-1-867) 63.
213
Idem 65/66.
214
Minutes of the committee meeting of 25/3/1914, Livre d’Architecture, La Nouvelle Jéru-
salem Adoption 178 (GLF / Archives “russes” 112-1-36 (112-1-612)).
215
Announced in the Bulletin hebdomadaire GLDF.
216
“Le Programme de l’Initiation féminine. La régénération nécessaire. – Elle ne peut
s’accomplir sans la femme. – Importance de la sensibilité que la mère transmet à l’enfant.
– Nous agissons d’après ce que nous sentons. – Toute évolution morale est l’œuvre de la
Femme. – Comment préparer la femme à exercer toute son influence dans l’intérêt de la
civilisation et du progrès humain” (Idem).
217
GLF / NJ 376 bis.
Are we to make a copy of it and return the original to you or may we keep
the copies when you have sent them to us? …218
to which she replied on the 14th:
Our Secretary accidentally left our ritual for the second degree at the Secre-
tariat without an accompanying letter. I am very sorry. With regard to this
ritual, we would very much appreciate if you could return it to us after hav-
ing taken note of it, because we don’t have a copy of it yet. The ritual was
introduced in the course of the year 1919 in a special lodge meeting in the
second degree. We don’t have a ritual for the third degree yet. It had begun
to be studied by the lodge in 1914; The war interrupted part of our work. We
shall take up its study again this year and will do what is necessary so that
it is brought to a favourable ending and presented to you soon …219
On 3 February 1920 the Grand Secretary in return replied:
We thank you for sending us the text of the ritual of an Adoption lodge
for the 2nd degree. We had asked you to send it in order to bring it to the
attention of a Lodge [‘La Tolérance’ N° 246] in Périgueux which is going to
establish an Adoption lodge there. But as you do not yet have a defĳinitive
ritual for the 3rd degree, we have asked the Worshipful Master of the Lodge
to get in touch with you so that you can let him have all the information that
he needs. We have returned the ritual which you sent us to your pigeon-hole
at the secretariat. …220
That in 1920 the second degree was indeed worked ritually is confĳirmed by
two more letters, written by the Grand Mistress of ‘La Nouvelle Jérusalem
Adoption’, Sister Van Migom, both on 15 June 1920, concerning the lodge
meeting of the 23rd. The fĳirst one, to the Very Illustrious Grand Master
expresses the wish that the lodge would once more be appointed the “blue
temple”, which had been reserved already once before for the Sisters, who
must often accept the temple downstairs which is cold, badly enlightened
and very inhospitable: “As you will see, our meeting of Wednesday 23 of
this month will be a second degree ceremony for which the atmosphere
of the blue temple would be very suitable”.221 The second one, to the Very
Illustrious Brother Bonnefond, member of the SC:
On Wednesday 23 June at 20:30 our Lodge has on its agenda a second degree
ceremony at which it would – as you know – be a pleasure to see you attend.
218
Idem.
219
Idem.
220
Idem. Regrettably, no rituals could be found in the archives of the lodge ‘La
Tolérance’.
221
GLF / NJ 376 bis.
262 chapter seven
Would you do us the fraternal kindness of lending us for the evening the
beautiful Ark which you placed at our disposition at the same occasion last
year and which is essential for our work in the 2nd degree …222
shows that, like in the rituals for this degree of ten years later which we
still have, so here too Noah’s Ark plays a central role. Apparently, Brother
Bonnefond does not understand her request, because in a letter of 21 June
she explains further:
It is true that you do not have the same reasons as I to remember that ‘Ark’
which you loaned to us last year for our second degree ceremony. What I
can tell you about it is that it is embroidered on silk and when I compli-
mented you on it you told me that it had been made to a pattern designed
by Brother Picard. It is indispensible for us in our 2nd degree ceremony
because it is the symbol of our Lodge and any drawing that I might make of
it could never do it justice.223
So, at least already in 1919, the second degree was worked ritually. Her
statement that the Ark of Noah is “the symbol of our lodge” corresponds
directly with a statement from the earliest post-1900 Adoption ritual for
the second degree which we still have: “This ark is the symbol of the Lodge
which sums up the whole of human society, excluding its immoral and
unwholesome elements”.224
1923–1939
Context
After ‘La Nouvelle Jérusalem’ and ‘Le Libre Examen’, both in Paris, new
Adoption lodges were fĳinally founded from 1923 onwards, some also in
other cities. 14 July 1923 the Adoption lodge ‘La Tolérance’ was created in
Périgueux, which functioned until December 1930. 22 July 1925 ‘Union et
Bienfaisance’ was installed in Paris; it was composed mainly of members
of ‘Le Libre Examen’, but was dissolved 4 May 1936, its members con-
tinuing in ‘La République Sociale’ which was inaugurated the 19th of that
same month,225 dissolved in its turn on 17 June 1939.226 ‘Babeuf et Con-
dorcet’ was inaugurated 13 February 1927 in Saint-Quentin, but had, as all
222
Idem.
223
Idem.
224
Ado1930 8.
225
Beaunier 2001 87.
226
CF du 17 juin 1939, compte rendus aux ateliers (in typescript) 140.
lodges, to close in 1940 and did not survive the war. ‘Le Général Peigné’
was founded 5 May and inaugurated 11 July 1930; it did survive the war
shortly and received the number 3 under the UMFF, but was declared
‘sleeping’ on 13 May 1946. ‘Minerve’ was inaugurated 29 May 1931 in Paris,
mainly from members of ‘La Nouvelle Jérusalem’, and still exists. ‘La Phi-
losophie Sociale’ was inaugurated in June 1935 in Paris, but, after internal
disturbances, suspended 2 July 1939.227 However, ‘Thébah’, created 12 July
1935 in Paris still exists. As late as 15 November 1936 ‘L’Olivier Écossais’
was created in Le Havre,228 but stopped working when the bombardments
of 1940 took place. Those were the Adoption lodges, which functioned a
shorter or longer time before the Second World War broke out.229
In 1923 ‘La Nouvelle Jérusalem’ proposed to change the rule that each
lodge could send one deputy per 50 members to the meetings of the Grand
Lodge, in that sense that the members of the Adoption lodges would be
counted as if they were members of the male lodge to which they were
attached.230 In that way – given the fact that so far they had not been rep-
resented at all – they would be at least indirectly represented. Yet, at the
Convention of 21 September, the proposition was rejected by the major-
ity of the votes, mainly based on the argument that otherwise the Sisters
could be regarded as offfĳicial members of the Grand Lodge, and that thus
as mixed, and therefore irregular with all its consequences.231
The Convention of 22/9/1927, however, changed the Regulations of the
Adoption lodges in such a way that the previously required presence of
the Master of the male lodge to which it was attached before an Adop-
tion lodge could be opened, was replaced by the statement that he had
the right to be present if he wished so.232 At the same Convention the
recognition of Le Droit Humain was again voted down,233 an important
argument being that
The Sisters of our Adoption Lodges, of whom the vast majority do not
consider mixed masonry to be the greatest of their aims, would see their
227
Beaunier 2001 88, 89.
228
Beaunier 2001 87.
229
See also Beaunier 2001 75/76, 78.
230
Letter of 5/2/1923 (GLF / Archives NJ Adoption).
231
dances 25 (October 1923) 52–53 (GLF / Bulletin Offfĳiciel 1923).
232
dances 47/48 (November 1927) 326–328 (GLF / Bulletin Offfĳiciel 1927).
233
dances 47/48 (November 1927) 362/363 (GLF / Bulletin Offfĳiciel 1927).
264 chapter seven
effforts wiped out by this recognition which would admit women (1) from
an outside order to participate in the workings of our male Lodges from
which they themselves would be excluded. ([Footnote:] (1) Actually, we do
not assume that, if the Grande Loge de France were to recognise Le Droit
Humain, it would be able to make a distinction between its feminine and
masculine members.)234
On 12 October 1934, the lodge ‘La Nouvelle Jérusalem Adoption’ had
received:
A masonic letter from the Convention of the Grande Loge de France
Paying homage to the achievements of the adoption Lodges over the last
25 years.
Claims the honour of having re-established within French Freemasonry,
those groups which showed themselves to be worthy of that same tradition
which adorned and honoured our Order in the 18th century and under the
1st Empire.
Considering that the future of feminine Lodges rests in the full flowering of
the intelligence and spirit of women; that they have shown themselves to be
fully capable of managing their own afffairs;
Considering also, that as a result of certain customary ways of working in
certain male Lodges these Adoption groups have taken on a character which
allows, notably abroad, to give substance to the idea that the Grande Loge
de France has mixed Lodges;
Asks the Federal Council to demand from the Lodges, in accord with the
Adoption Lodges, to study ways which would allow those Lodges to be
granted independence or autonomy, even in the form of an Order, which
would allow them, under new administrative conditions to pursue, from
the feminine point of view, the goals of Fraternity and Tolerance of male
Freemasonry.
Some Sisters with years of experience in the Lodge point out that the words
“in accord with the Adoption Lodges” have no legitimacy given that the said
Adoption Lodges were not consulted – and that it is best to be careful and
wait.235
This letter was in fact directed by the Grand Master, Louis Doignon, Hon-
orary Master of lodge ‘Diderot’ (former GLSE-M&M), to the deputies at
the Convent of 21/9/1934.236 Given the fact that the letter claimed to be
234
dances 43 (January 1927) 18 (GLF / Bulletin Offfĳiciel 1927).
235
Livre d’architecture ‘La Nouvelle Jérusalem Adoption’ 55r/55v (GLF / Archives “russes”
112-1-36), corrected on the basis of the version given in Beaunier 2001 82. For the following
paragraph, see idem 82–86.
236
Grande Loge de France: Comptes rendus offfĳiciels des travaux de la Grande Loge.
Convents de 1931 à 1936, Convent de 1934, vendredi 21 septembre après-midi 309.
supported by the Adoption lodges, Brother Levy-Oulmann, Master of ‘La

Nouvelle Jérusalem’, even suggested to adopt the proposal it contained
there and then. However, the Convention decided to send it to the lodges
to be studied. So much the better, since none of the Adoption lodges had
been consulted. In fact, the motivation for the proposal clearly was, much
more than out of concern for what was best for the Sisters, the fact that
the GLF at that time sought the recognition of the United Grand Lodge of
England (UGLE), and the Adoption lodges – though recognised as regular
by the GOF in 1774, itself declared irregular by the UGLE in 1877 – were
supposed to have always remained to be regarded as irregular by the
UGLE. However, during the meeting of the Federal Council of 22/12/1934
Brother Le Foyer gives details of a report he drew up concerning a brochure
which the Anglo Saxon Lodge [= the UGLE] was proposing to re-issue; he
gives a long analysis of the text of this work which contains a very well
presented history of the relations between continental Freemasonry and
the Grand Lodge of England[;] he makes the point very strongly that she
[= the UGLE] has never complained about the Grande Loge de France having
women’s lodges and that it is without doubt improper to invoke the Grand
Lodge of England in order to demand their suppression.237
The Sisters in fact decided to decline the offfer, and at the Convention of
1935 the majority of the lodges supported their wish to maintain the status
quo.238 Piquant detail: even Brother Doignon had to admit that, although
the Adoption lodges had always been regarded as regular by the GLF, an
independent female Grand Lodge formed by them could not possibly be
regarded as regular! The Convention at least decided to create a commit-
tee to see what could be done for the Sisters. As a result, they got prem-
ises and a Lodge room of their own in the building of the GLF, a General
Secretary of the Adoption lodges was created, and by-laws for the annual
Convention (‘Congrès’) of the Adoption lodges, taking place already since
1926, were adopted at the Convention of the GLF of 18 September 1936.239
The fĳirst president of the General Secretary was Anne-Marie Pedenau
(later Anne-Marie Gentily-Pedenau). On 5 July 1936 the annual Conven-
tion was offfĳicially presided over by Louis Doignon in his function of Grand
237
Grande Loge de France: Comptes rendus offfĳiciels des travaux de la Grande Loge du 1er
au 31 décembre 1934 41, 277 (GLF / Archives: Convents, CR 1934–1939).
238
Grande Loge de France: Comptes rendus offfĳiciels des travaux de la Grande Loge. Con-
vents de 1931 à 1936, Convent de 1935 103, 235–241. See also Gentily 1959 8–13.
239
Grande Loge de France: Comptes rendus offfĳiciels des travaux de la Grande Loge. Con-
vents de 1931 à 1936, 67, Convent de 1936 53–57, 286.
266 chapter seven
Master of the GLF,240 but the report states that “The Convention was
opened … by our Sister Eliane Brault, Grand Mistress of the Respectable
Lodge ‘Le Général Peigné’ Adoption” and “We then moved to the elec-
tion by show of hands of the President of the Convention. Sister Eliane
Brault was elected”.241 Already the next year, it was presided over by Sis-
ter Gentily, even though Grand Master Doignon was present again. The
documents of this time refer more and more to the lodges of the Sisters
as female lodges, rather than Adoption lodges. Generally, they were devel-
oping towards independence within the GLF. In a letter of 29 December
1936 of the General Secretary of the Adoption lodges to the Grande Loge
de France they write: “… the Adoption Lodges once again express their sat-
isfaction with the situation created for them at the heart of the Order and
ask for nothing more than to maintain the status quo. They reafffĳirm their
attachment and their dedication to the Grande Loge de France”.242 And at
the Convention of the GLF of 1937 it is reported that
The Lodges of Adoption have been granted, by the Convention of 1936, a
new statute which seems to satisfy everybody concerned.
Let us gladly emphasise the dignity with which our Sisters carry out their
ceremonies, their importance and their value.
A delegation from the Federal Council was present at the Convention of the
Adoption Lodges which was held in June and our Brothers were unanimous
in praising the perfect order and high quality of the reports.243
In 1937 there took place a fascinating exchange of articles in Oswald
Wirth’s periodical Le Symbolisme between Albert Lantoine, Marie E.
Bernard-Leroy, and Oswald Wirth. In April Lantoine opened with a vio-
lent attack on the Adoption lodges, culminating in the statement:
Therefore the symbolism of Adoption Lodges does not exist. It does not exist
because it cannot exist. Their ceremonies of initiation or of passing to the
degree of Companion and to that of Mistress include a moral and noble teach-
ing, but in which intelligent Sisters will readily perceive the lack of depth.244
240
Minutes of the “Congrès Annuel des LL⸫ d’Adopt⸫ du 5 Juillet 1936” (GLF / Archives
“russes” Fonds 93, Opis 1, Boite 29, Dossier 941, page 1). Beaunier 2001 86 gives 8 in stead
of 5 July 1936.
241
Minutes of the “Congrès Annuel des LL⸫ d’Adopt⸫ du 5 Juillet 1936” (GLF / Archives
“russes” Fonds 93, Opis 1, Boite 29, Dossier 941, pages 1 and 2 respectively).
242
Grande Loge de France: Comptes rendus offfĳiciels des travaux de la Grande Loge du 1er
au 31 janvier 1937 85 5/6.
243
Grande Loge de France: Comptes rendus offfĳiciels des travaux de la Grande Loge 90,
Convent de 1937, Rapport administratif 123.
244
Lantoine 1937 93/94.
He then proposed a “plan for reform” which was in fact, to reduce the
activity of the Adoption lodges to the organisation of charity. In June
Marie Bernard-Leroy of ‘La Nouvelle Jérusalem Adoption’ could not resist
replying:
… [That] women could never be initiated, there is nothing new in that, and
furthermore Saint Paul maintained that they should not speak in the Temple:
Too late my Brother, if that were the case you should have stated it thirty years
ago and not today. Today there are too many women who, in their heart of
hearts, are regularly initiated, and I defy you to prove the opposite, for only
those who have experienced an initiation can begin to understand it. …
If initiation truly is a precious gift, either it should never have been granted to
us, so that you could keep your lion’s share of it, or it must be left as it is and
as it was given to us.245
But no doubt the sharpest, fĳirst ironic and then sarcastic, reaction came
from Oswald Wirth:
Is it possible that, in declaring that Symbolism does not exist in Adoption
Lodges, our collaborator Albert Lantoine has allowed himself to be driven
towards being too harsh? What was put together for the use of women in
around 1770, in order for them to share in the advantages of a “moral recon-
struction, whose sole aim is to make known social Virtues through a pleas-
ant experience”, is not really of very great value as an initiation. The feminist
Masons of the time drew on the Bible for motives for their scenario and
made of the Lodge a paradise where Eve allowed herself to be seduced by
the Serpent, then a Noah’s Ark and fĳinally a tower of Babel. Feminine initia-
tions were not an initiation into very much at all, but the male Masons who
caried out the very fĳirst initiations were at the earliest stages of their devel-
opment: frankly, they were playing at ritual without getting to the bottom of
the mysterious meaning of the symbols. And they invited the ladies to play
the same games as them, by offfering them the most appropriate toys.
These toys were picked up by those who were restoring Adoption
Masonry when they felt the need to take up again the ancient game. As it
was no longer a question of playing under the same conditions, a revision
of the rituals became necessary. There was a new Adaptation and, for thirty
years, our Sisters have worked to the best of their ability with an improvised
instrument.
It is to their credit that they found a way of turning it to their advantage.
For beginners the initiating toy doesn’t have to be perfect; perhaps it is even
better if it turns out to be unrefĳined but capable of perfection. No-one could
claim to be able to create straight away the defĳinitive ritual for feminine
initiation. The function creates the organ; so Adoption Masonry functions,
245
Bernard-Leroy 1937 155/156 & 157.
268 chapter seven
in a rudimentary way in the beginning, but what counts is to live, for life
is constructive and builds progressively the instrument through which it
manifests itself.
The immediate efffect of the ritual to which they have attached them-
selves is to discipline our Sisters and underline their cohesion. Thanks to
its formality, they feel themselves to be united and the Lodge becomes for
them like a second family. This fĳirst outcome is of the utmost importance.
It still isn’t Initiation, but it becomes possible thanks to the preparation of
the soil in which it can take root.
An education of our feelings precedes initiatory discernment, from which
stems the introduction into the Temple of Virtue, fĳirst degree, which leads to
a deepening of the mysteries. We are still not arrived at the second degree,
but men have no grounds to criticize women in this respect, since it took
them two centuries of infant school to become aware of Masonism. Our
Sisters will benefĳit from the late awakening of their male counterparts to
an understanding which will quickly enlighten them in the best sense of
the word.
They will then perfect their provisional symbolism, which is not as woeful
in its inspiration as some over harsh rationalists claim. There is much to be
learned from the legend of the tempting Serpent, which is profoundly ini-
tiatory. Our Sisters do not like it because of the seemingly unflattering role
played by womankind. A delightful opportunity to free oneself from preju-
dices in order to confront the truth in the right frame of mind. Failure to
understand this myth is the basis of errors which initiation should dispel. The
founding fathers of Adoption Masonry were therefore judiciously inspired in
their sincere desire to endow our Sisters with a substitute ritual, the equiva-
lent of their own. Symbols take on the value which we are capable of giving
them; they are mirrors which reflect the mind. If this latter is missing …
… Our Sisters will take hold of the moral fable, which does not target
their attitude in its conclusion, since their intuition teaches them the value
of those rites to which they give credence. Far from remaining intellectually
passive, they will have the sacred curiosity to go deeper and understand.
They will work with subtlety to pick the fruit of initiatory discernment,
which Eve will share with her less subtle mate. In doing this we will lose
the Paradise of carelessness, but we have to leave it in order to set about
the Great Work.246
This, regrettably, is more than just a nice anecdote, demonstrating the bril-
liancy of Wirth in his best writings. Not only was Lantoine a well-known
author of books about Freemasonry whose opinion had influence, but also
what he wrote reflected the opinion of rather a large number of masons,
both male and female, in all the French masonic Orders. This opinion,
partly based on a – at that time prevailing – profound misconception of
246
Wirth 1937 170–172.
masonic history (namely that the Adoption Rite was never designed to be
real freemasonry), partly on a continued sense of superiority on the side
of the men (assuming that female freemasonry could by defĳinition not be
real freemasonry), would ultimately almost lead to the extinction of the
Adoption Rite.
In 1939, Sister Gentily was succeeded by Sister Suzanne Barillet dite
Germain Rhéal as president of the General Secretariat.247 Mireille Beau-
nier is of the opinion that the situation of the Adoption lodges was rather
weak at the end of that year:
The nine Lodges of Adoption, now become eight, have a combined member-
ship of 300 Sisters. Compared to the 2000 lady masons of Le Droit Humain
in all its glory, they are not very widespread. Adoption is not a great success.
The mixed Order has already pointed out to them that their cheap imitation
ritual was of no value whatsoever and in order to be truly initiated, should
the Sisters ever ask to be integrated, they would have to start again from
zero. Which is not the intention of the majority of them. At this juncture the
war and its brutality interrupted the steps towards autonomy which were
concluded after the Liberation.248
However, 1939 was also the year in which the same Germain Rhéal pub-
lished a booklet: Le Manuel de l’Apprentie, A l’usage des SS⁙ du 1er Degré
for the Adoption lodges of the Grande Loge de France. This is neither a
ritual, nor a ‘memento’ with the catechisms, but a booklet in which the
author gives her interpretation of a number of elements from the ritual
of the fĳirst degree as in use at that moment. Sisters had published articles
in such masonic and related journals as Le Symbolisme. But this was, as
far as I can see, the fĳirst real such booklet, published for the benefĳit of her
Sisters by one of them. It is easy to criticise it: being written in 1939 it
reflects the style of such literature of that time, casting together assumed
parallel phenomena from all great cultures of all times and all continents
in a now outdated phenomenological way. Also, her sources are often not
reliable, giving romantic fantasies rather than facts.
Interestingly, it shows some cases of ritual transfer. For example, one
of the features she discusses is ‘the Temple’, indication of the lodge room.
Now, the habit of calling a lodge room a ‘Temple’ is already out of place in
the case of male lodges, since freemasonry never had consecrated priests
who could consecrate a room so that it would become a temple, i.e. a
247
Buisine 1995 88.
248
Beaunier 2001 89.
270 chapter seven
room, permanently inhabited by a deity. But in the male rituals at least

the Temple of Solomon is the central symbol. That temple, however, does
not form part of the symbolism of the Adoption Rite, so that there this
custom is even more out of place, but it is clear where it comes from. A
related issue is that she discusses the two columns Jachin and Boaz, again
not playing any role at all in the Adoption Rite. However, the Sisters were
using the lodge rooms of the Brethren, and there these columns were very
prominently present. In the course of time they thus became regarded as
belonging there, also in the rituals of the Sisters.
What is also remarkable is the shift of meaning of the chain. In the
rituals of the Adoption Rite, with the exception of the printed editions
Ado1775a and Ado1779 (Guillemain), it had been cast around the wrists of
a Candidate for the Order just before or after she took her obligation, and
it was explicitly interpreted in the rituals as symbolising the tie of Broth-
erhood which from now on linked her to the Order. In 1939, however,
the Candidate entered the lodge room with a chain around her wrists,
which was taken offf just before she took her obligation (clearly copying
the ‘cable-tow’ of the English ‘Antient’ rituals, in use in the male lodges).
Consequently, Germain Rhéal interprets it as a symbol of slavery to one’s
passions (an interpretation otherwise found in the Adoption Rite only in
the ‘higher’ degree which deals explicitly with the transfer from slavery to
liberty). Most likely we witness here an influence of Guillemain the Saint
Victor’s rituals.
But all this criticism is irrelevant in one respect, namely that this pub-
lication was a clear efffort to contribute to the construction of an almost
independent female freemasonry, using the Adoption Rite, within the
Grande Loge de France. No trace here of any worries about the opinion of
the mixed masonic Order Le Droit Humain. On the contrary, in her preface
the author wrote about her booklet:
Its purpose is to put before you some research carried out in the difffer-
ent Traditions in order to attempt to show the unity of the Symbols which
Adoption Masonry has retained in its rituals …
The only unanimous conclusion one can draw from this is … that, still in our
present day, if our tradition has been changed a little, despite everything the
essence remains the same.249
In fact, nothing I found in the archives of this period reflects such a worry
among the Adoption Sisters as is claimed by Mireille Beaunier.
249
Rhéal 1939 [5].
The Rituals
In this period, the practice of the ritual for the second degree is regularly
reported. For example, on 9 March 1923, the two Adoption lodges ‘Le Libre
Examen’ and ‘La Nouvelle Jérusalem’ had a combined meeting in which
two Sisters of the fĳirst, and fĳive Sisters of the second one were ritually
advanced (‘elles subissent les épreuves rituéliques’) to the second degree.250
The introduction of the third degree ritual

On 12 April 1923, the Grand Orator, Brother Marcel Cauwel, presented the
yearly Report of the lodge ‘La Nouvelle Jérusalem Adoption’, of which he
was the Inspector on behalf of the Order, to the Grand Master and added
in a hand-written note on it:
I enclose with this report a Ritual and a Catechism for the 3rd degree which
up until now our Adoption Lodges had been lacking. I am in complete
agreement with Sister Dermine [Grand Mistress of the lodge ‘La Nouvelle
Jérusalem Adoption’] in asking the Federal Council to approve their being
put into practice.251
Another note on this document states “Put on the agenda”, no doubt of
the Federal Council. And on 26 June Sister Galland, Grand Mistress of ‘Le
Libre Examen Adoption’, could announce to her lodge that the ritual of
the third degree had been adopted by the GLF.252 Consequently, it was
used from then onwards.
The documents
The lodges which were newly founded during these years of course
needed rituals right from the start. Therefore, it seems justifĳied to assume
that those rituals from this period, which survived and which mention the
name of the lodge in which they were used, date from the founding of the
lodge concerned. The other rituals can be dated by comparing them to
those dated the previous way. As a result, we can list them as follows:
[Ado1925] G⸫ L⸫ D⸫ F⸫ / R⸫ L⸫ No [187 bis]. L⸫ d’Adopt 1er degré. Exem-
plaire de la 1ère Insp⸫ (GLF / Archives “russes” 93-1-4 (93-1-79)) belonged
250
Livre d’Architecture ‘Le Libre Examen Adoption’ 12 (GLF / Archives “russes” 112-1-26
(112-1-414)).
251
Document 2799 (1) received 14/4/1923, in GLF / NJ 376 bis.
252
Livre d’Architecture ‘Le Libre Examen Adoption’ 22 (GLF / Archives “russes” 112-1-26
(112-1-414)).
272 chapter seven
to the Adoption lodge ‘Union et Bienfaisance’, founded in July 1925. It has

only the fĳirst degree.
[Ado1930] G⸫ L⸫ D⸫ F⸫ / R⸫ L⸫ No 540 bis / Le Général Peigné / L⸫
d’Adop⸫ (GLF / Archives “russes”, fĳirst degree 112-1-14 (112-1-215), second
degree 112-1-14 (112-1-216), third degree 93-1-4 (93-1-98)). Lodge ‘Le Général
Peigné’ was founded in July 1930. The rituals for the second and third
degree have been typed on the same machine, without ‘⸫’, but the fĳirst
degree was typed on a machine which had that symbol.
[Ado1930a] [Maçonnerie d’Adoption] (GLF / Archives “russes” 93-3-11
(93-3-41)) is very similar to Ado1930. There is no indication of the lodge
for which it was intended. Comparison with both Ado1907 and Ado1930
shows that Ado1930a is probably slightly younger than Ado1930. Like
Ado1930 it has rituals for all three degrees.
[Ado1931a] Liberté – Egalité – Fraternité / G⸫ L⸫ D⸫ F⸫ / R⸫ L⸫ No 376 bis. /
La Nouvelle Jérusalem. / L⸫ d’Adoption (GLF / Archives “russes” 93-1-4
(93-1-89 & 93-1-100)) has rituals for the second and third degrees only.
Pages 1–3 of the ritual for the second degree, and the ritual for the third
degree were typed on the same machine; pages 4–22 (actually num-
bered 1–19) of the ritual for the second degree were typed on a diffferent
machine. The document is undated, and the fact that it was used by the
lodge ‘La Nouvelle Jérusalem Adoption’ does not help to date this docu-
ment, of course, but both degrees are close to Ado1931b, while the third
degree is sometimes even closer to Ado1930 or Ado1935. As we shall see
below, these rituals were probably produced in the fĳirst half of 1931 and
probably precede those in Ado1931b.
[Ado1931b] Liberté – Egalité – Fraternité / Grande Loge de France. / R⁙ L⁙
N°. 410 bis. / Minerve. / Loge d’Adoption (GLF / Archives XIV, 8, 9 & 10) has
again rituals for all three degrees. Lodge ‘Minerve’ was created in May 1931.
[Ado1935] Liberté – Egalité – Fraternité / Grande Loge de France / R⁙ L⁙
no […] bis “[…]” L⁙ d’Adopt⁙ (fĳirst degree: GLF / Archives “russes” 93-1-4
(93-1-105), third degree: Archives of lodge ‘Cosmos’). These are only rituals
for the fĳirst and third degree, without indication of either date or lodge. The
text of both degrees is closest to that of Ado1931b, but slightly more elabo-
rate. Especially because of the absence of a name of a lodge, these texts
may represent the attempts, made ca. 1935, to prepare rituals for a printed
edition (see below).
Sometimes other sources than actual rituals give us some information
about the ritual used at a certain point of time in a particular lodge. Some
fragments of minutes are here presented which can be compared with
the texts of the rituals we have. These show that between 1926/1927 and
ca. 1930, changes seem to have been made in the rituals of the second
and third degree, for which we have to look at the influence of Oswald
Wirth again.
An Oration Referring to the Ritual for the First Degree

An example of a fragment of a ritual, found quoted in lodge minutes, is
the text, spoken by the Master of the male lodge ‘Union et Bienfaisance’,
Riandey, at the occasion of the foundation of its Adoption lodge on
22 July 1925:
The feminism of the Lodge ‘Union et Bienfaisance’ is not meant to mix indis-
criminately the duties, the task which nature has allotted on the one hand to
women and on the other, to men. It is a feminism which admits the essential
and fundamental diffferences between the sexes and which recognises the
role played by each in the harmony of the human race. To use the language
of the ritual of initiation for an Apprentice Freemason, it is a feminism
which makes each of the two sexes one pole of the human race and which
asks each to keep within its own limits where it has enough to do.253
This text refers explicitly to the ritual of the fĳirst degree. And indeed, it
can be found there easily. A ritual for the fĳirst degree, which mentions
explicitly to have been used by this lodge, and which thus is probably
from about this date (Ado1925) has the following:
… you are one pole of the human race: never forget that men are the other
pole. In order for there to be harmony and balance, remember that you
should never trespass on their domain; your own is rich enough for your
personality to develop therein its fullest splendour.254
In fact, exactly the same text is also already there in the oldest post-1903
ritual for the fĳirst degree which we still have.255 So we see that indeed,
orations do quote from the text of the ritual in use, and as a rule they do
this in a clearly recognisable way.
An Oration Referring to the Ritual for the Second Degree

On 26 January 1926, the Adoption lodge ‘Union et Bienfaisance’ ritually
advanced six Sisters to the second degree, after which the Sister Orator
(‘S⁙ d’éloquence’) addressed the newly initiated, stating i.a.
253
Minutes of the “Tenue de Fondation de la [Loge d’adoption] Union et Bienfaisance
[orient de] Paris le 22 Juillet 1925” in Livre d’Architecture de Union et Bienfaisance Adoption
4 (GLFF / CNHRM).
254
Ado1925 24.
255
Ado1907 20/21.
274 chapter seven
A Companion … must serve as a guide to the Apprentice, as an assistant to

the Mistress; her work can become more focussed since she may be assigned
as an assistant to an offfĳicer, and she must take care to practice prudence,
tolerance and forgiveness of sins, to climb little by little the rungs of the lad-
der which will lead her to the ever more perfect knowledge and where she
will be able to become aware of her duties as well as her rights.256
This text seems at fĳirst sight to contain typically the kind of phrases and
expressions, which one would expect to be in fact quotations from the rit-
ual which has just been used. The oldest post-1900 ritual preserved of the
second and third degree are found in Ado1930. However, when we com-
pare the text just quoted with the ritual for the second degree in Ado1930,
the result is surprisingly negative: none of the phrases and expressions
used in this address can be found in that ritual. Only the ladder and the
virtue prudence do occur in Ado1930, but both not in the second, but in
the third degree. However, a very similar text fragment is found in, and
only in, Ado1931a in the section “Préliminaires”, preceding only in this ver-
sion the usual ritual for the second degree:
The Companion … must be able to serve as a guide to the Apprentice and
assistant to the Mistress. Her role in the Lodge designates her as an assistant
offfĳicer; she thus becomes conscious of her responsibility and climbs, little
by little, the rungs of the ladder of knowledge, from where she will discover
all her duties and at the same time, all her rights.257
This may mean any one of three things: (1) Ado1931a being undated, I may
actually have estimated its date wrong. In that case, we would here have the
pre-1930 versions of the second and third degree rituals. A further argument
in favour of this option is that Ado1931a indeed contains the second and
third degree only. (2) A second possibility is that the fĳirst three pages of this
ritual for the second (as well as maybe the text of the third degree) – which,
as stated above, were typed on a diffferent machine than the remainder of
the second degree – are in fact pre-1930, while the remainder of the second
degree is from ca. 1931 indeed. (3) A third possibility would be that the text
which the Sister Orator pronounced in ‘Union et Bienfaisance’ in 1926 was
integrated in some form in the rituals Ado1931a. That option is supported
by the fact that only Ado1931a, Ado1931b and Ado1935 start their title pages
with the line “Liberté – Egalité – Fraternité”. Against it speaks, however,
the fact that Ado1931a pertains to ‘La Nouvelle Jérusalem’, not to ‘Union et
256
Minutes of the “Tenue de Compagn⁙ du Mardi 26 Janvier 1926” in Livre d’Architecture
de Union et Bienfaisance Adoption 59 (GLFF / CNHRM).
257
Ado1931a 3.
Bienfaisance’. I am slightly inclined towards the second option, assuming

that at the time of the revision of the rituals in ‘La Nouvelle Jérusalem’,
shortly after 1930 (see below), the fĳirst three pages of the oldest version of
the second degree were deemed to need no revision, and were therefore
not re-typed. In that case, the Sister Orator of ‘Union et Bienfaisance’ would
have quoted from the ritual after all, just as one would expect.
An Oration Referring to the Ritual for the Third Degree

On 17 October 1927, Brother Schilt gave, after the third degree had been
conferred on his wife and six other Sisters in the lodge ‘Le Libre Examen
Adoption’, a lecture on the symbolism of that degree, from which we can
discern what elements its ritual then used contained:
Brother Schilt pointed out to the new Mistresses that, although they were
symbolically in possession of all the secrets, they should constantly seek
after the truth and work towards perfecting themselves, for the work of
constructing our inner edifĳice is never fĳinished.
Mistresses should engage themselves in ridding Apprentices of preju-
dices, in instructing them, and in teaching them that the eternal enemies of
all good and all progress are ignorance, lies, ambition and superstition.
The mystical ladder whose two uprights represent the love of one’s neigh-
bour and the human race, its aspirations and its possibilities of realising
them and whose fĳive rungs are the virtues: wisdom, prudence, foresight,
modesty, sensitivity; this ladder also symbolises the efffort of the human race
to gradually increase its knowledge of the sciences, and its general under-
standing of the universe.
The tower of Babel is based on madness and its stones are cemented
together with the poison of discord. Since pride and weakness result in nul-
lifying our effforts, we must oppose them with the fĳirmness of character and
the sincere heart of a true lady Mason.
[Because] truth and justice are masonic weapons, which render [us]
invincible, it behoves us to fĳight against fanaticism.
The trowel brings about union within the Lodge, it covers the faults of all
the workers and makes them seem insignifĳicant. The law of silence indicates
that we wish to guard in ourselves the moral lesson which we have learned
in order to use it discreetly in the world outside.
In Initiation the only thing that matters is what goes on inside the person.
Whereas religion only develops egotistical scruples, it is love for the human
race alone which guides the Mason to his duty.
Whoever fulfĳils his duty must be neither constrained nor forced to do so.
Rights are passive, they show what is lacking in a human being and legiti-
mise complaints. Duty is positive, it spreads that happiness to which rights
aspire.
Noah’s Ark represents the Lodge with human society stripped of its
unpleasant elements.
276 chapter seven
Symbols are indispensible in Freemasonry[,] they give its laws the power
of freely accorded respect, of integral sovereignty, allowing each one of us
to think freely.
Freemasonry, university of general superior teaching, does not set out
simply to instruct its adherents, but also to improve their morals and intel-
lect by correcting their imperfections which nature has made them subject
to and which the ways of the outside world have worsened.
Human beings stand shoulder to shoulder with each other both in the
past and in the present. No-one can live in isolation, out of the alliance of
all shared activities comes the prosperity of nations and the means by which
each individual can obtain what he needs. Do unto others as you would
have them do unto you is an expression which is summed up in our word
fraternity so dear to our traditions.
Kindness is the most notable of masonic qualities because it is the social
virtue par excellence, never practiced enough.
We must guard against envy and jealousy, everyone has a right to justice,
and an honest person does not demean himself by bowing to a recognised
higher authority.
Gratitude is a pleasant duty and the ties of generosity which bind Masons
enrich life and place us above the uncaring and the selfĳish. It is our constant
duty to improve ourselves, it is through sustained efffort, without weakening,
that the wholesome principles which are practiced within our Order will
perhaps one day be able to give us unrestricted universal brotherhood.258
When we compare the text of the oration of Brother Schilt from 1927 with
that of Ado1930 again, then, as in the case of the oration in the second
degree of a year before, the diffferences are almost more striking than
the similarities. Not only is there much text in the oration which has no
equivalent in the rituals at all (which is, of course, not surprising, given
the fact that the Orator has precisely the task of adding something), but a
most remarkable action in the ritual – the execution of the Work on the
stone which contains a heart – is not mentioned at all. It seems rather
unlikely that the Secretary of the lodge, Sister Pellard, who recorded
the gist of this oration in so much detail, would have just forgotten to
mention this element, had it been elaborated upon by the Orator. Most
signifĳicant, however, is probably the fragment about the ladder and the
Tower of Babel:
258
Minutes of the meeting of 17 October 1927, in Livre d’Architecture de la Loge “Le Libre
Examen” Adoption 38–41 (GLF / Archives “russes” 112-1-26).
Oration of Brother Schilt 17/10/1927 Ritual Ado1930

The mystical ladder whose two Question: Are you a Mistress?
uprights represent the love of one’s Reply: I have climbed the mystic ladder.
neighbour and the human race, its Q – What do the two uprights of this
aspirations and its possibilities of ladder represent?
realising them and whose fĳive rungs R – The aspirations of the human race
are the virtues: wisdom, prudence, and the possibility of realising them.
foresight, modesty, sensitivity; this Q – What do the rungs represent?
ladder also symbolises the efffort of R – Application, understanding, fore-
the human race to gradually increase sight, charity and wisdom.
its knowledge of the sciences, and its Q – How did you climb the fĳirst rung?
general understanding of the universe. R – By goodwill.
Q – The second?
R – By perseverance.
R – The third?
R – By prudence.
R – The fourth?
R – By sacrifĳice.
Q – The fĳifth?
R – By harmony.
The tower of Babel is based on mad- … they have her read the following
ness and its stones are cemented inscription: “Tower of Babel, monument
together with the poison of discord. to the pride of men”.
Since pride and weakness result in Do you understand, my Very Dear Sister,
nullifying our effforts, we must oppose the extent of error into which ignorance
them with the fĳirmness of character and blindness can lead us …
and the sincere heart of a true lady …
Mason. Q – What does the Tower of Babel
express?
R – The pride which causes the vanity
of the work.
Q – And the stones with which it is
built?
R – Evil instincts which are held
together precariously by the cement
of lies.
Noah’s Ark represents the Lodge [Second degree!] This Noah’s Ark is the
with human society stripped of its symbol of the Lodge which sums up the
unpleasant elements. whole of human society, stripped of its
immoral and unpleasant elements.
278 chapter seven
If the ritual as we have it in Ado1930 had been in use in 1927, then one
would expect that the meanings of the fĳive rungs of the ladder would in
the oration have been those also enumerated in the ritual. But clearly,
this is not the case. In fact, the text of the oration seems closer to the old
Adoption Rite rituals which used to have as the meanings of the uprights
“the love of God and of our neighbour” (‘l’amour de dieu et du prochain’)
and as those of the rungs: “wisdom, prudence, innocence, charity, and
virtue” (‘sagesse, prudence, candeur, charité et vertu’). Also the text of the
oration about the Tower of Babel is much closer to that of the older ritu-
als. Finally, in the two versions, the section on the Ark of Noah does cor-
respond, but from its context in the oration it seems to be there (still?) in
the third degree, while in the ritual Ado1930 it is (moved to?) the second!
Because we saw above that the fĳirst three pages of the second degree of
Ado1931a may in fact be remains of a pre-1930 version, we should here
check the text for the third degree of Ado1931a. That, however, gives the
same results as Ado1930 for the points concerning us here.259 There are,
of course, two possible explanations: either Schilt intentionally deviated
from the text of the ritual actually used and based his oration on the text
of some older ritual, precisely in order to add something, or the ritual used
in 1927 – still closer to the more traditional rituals of the Adoption Rite –
was not yet quite fĳixed and developed further in the years to come, as
witness Ado1930 and Ado1931a. In my view, the second option is at least
as likely as the fĳirst one.
Changing the Rituals 1928–1931

On 8 May 1928, the lodge ‘Union et Bienfaisance’, after the usual business,
proceeds
259
The explanation for the fact that the text of the third degree in Ado1931a is appar-
ently post-1930, while it is typed on a diffferent machine than most of the text of the sec-
ond degree is not very difffĳicult. One may well have fĳirst revised and re-typed the second
degree, and then the third, whereby the re-typing of the text of the third degree was done
by someone else than that of the second. The fact that the text of the third degree seems
to be typed on the same machine as that of the fĳirst three pages of the second degree may
be explained in two ways: either it was done by the same person on the same machine
(which is quite possible, given the fact that there are only a few years between the two),
or if it was done by someone else on a diffferent machine, then the two machines may
have been of the same mark and type. Indeed, the kind of typescript in these two cases
is the most usual one, whereas that used for the larger part of the second degree is quite
deviant. Since, then, only the fĳirst three pages of the second degree seem to be pre-1930, I
will maintain the code Ado1931a.
to the masonic instruction of our new Sisters, then to circulating a ritual

from the 18th century.
Our Grand Mistress then reads to us a ritual for use in Adoption Lodges
drawn up by our Brother Oswald Wirth – in this Ritual we fĳind many points
which are similar to the ritual of our Lodges.
After this very interesting study, our Grand Mistress presents to us a booklet
from the 18th century relating to Adoption Freemasonry in which can be
found ancient rituals and the names and photographs [sic] of Masons from
the 18th century.260
Since we know that at this date rituals for the three degrees were in use
by the Adoption lodges, this can only mean that Wirth had made an alter-
native version, but – as these minutes record – in many respects similar
to those in use. There is no way we can be sure that the rituals by Wirth
referred to here were not those he wrote in 1913, but that seems rather
unlikely. Obviously, it was wise to deviate not too much from what the
Sisters were used to if he wanted his proposal to be accepted, so he would
at least have had to adapt them for this purpose. In fact he seems to have
had success with his new version of the rituals, since, as we have seen
above, the orations delivered about the second degree in 1926 and about
the third degree in 1927 do not match the rituals we have for these degrees
from 1930. So, these minutes seem to record both when the new rituals
were proposed and who the author was.
That the rituals were changed around this time indeed is confĳirmed by
a letter by Sister L. Obricatis, Grand Mistress of ‘La Nouvelle Jérusalem
Adoption’, written 1/1/1931 to the Grand Secretary:
As you know we have revised and improved our Adoption rituals. I have that
of the 1st degree which is currently in use in ‘La Nouvelle Jérusalem’. Do you
have in your Archives, the 2nd and 3rd degrees which I could make copies of
myself while we wait for the time when we could think about having them
printed?261
260
Minutes of the “Ten⁙ de famille du Mardi 8 Mai 1928”, Livre d’Architecture ‘Union et
Bienfaisance Adoption’ (GLFF / CNHRM). Regrettably, these minutes don’t record which 18th
century ritual precisely was (or were?) presented during this meeting. The lodge continued
its study of old rituals half a year later when “la G⁙ M⁙ lit le Manuel de l’apprentie mod-
erne et de l’apprentie du 18e Siècle” (Minutes of the “Ten⁙ de famille du Mardi 6 Novem-
bre 1928”, Livre d’Architecture ‘Union et Bienfaisance Adoption’ (GLFF / CNHRM)). Also on
2/6/1930 in the lodge ‘Le Libre Examen Adoption’ Sister Wolf “parle des L⁙ d’adoption –
elle fait l’analyse du livre de Ragon” (Compte rendu morale of 15/12/1930 (GLF / Archives
‘Le Libre Examen Adoption’)).
261
GLF / Archive ‘La Nouvelle Jérusalem Adoption’.
280 chapter seven
However, the Grand Secretary is forced to reply:

Further to your letter of the 1st of January, I have searched here to see if we
do have the rituals for the 2nd and 3rd degrees. I regret to inform you that we
have not been able to fĳind them.262
The revision of the second degree ritual, which was apparently planned,
probably resulted in that which we have in Ado1931a. Indeed, this turns
out to be generally quite close to that in Ado1931b of ‘Minerve’, which
is not surprising, given the fact that four of the seven founders of ‘Min-
erve Adoption’ came from ‘La Nouvelle Jérusalem’.263 But the third degree
in Ado1931a is still close to Ado1930, and clearly diffferent from that in
Ado1931b, while Ado1931b is close to Ado1935. So, probably ‘Minerve
Adoption’ copied, when it was founded in May 1931, the rituals of ‘La Nou-
velle Jérusalem’ after all three degrees were revised. Therefore, although
Ado1931a does not have a ritual for the fĳirst degree, the one in Ado1931b
may probably be regarded as documenting in fact precisely that, i.e. the
version revised in 1930 by ‘La Nouvelle Jérusalem’.
On 13/4/1934 the minutes of ‘La Nouvelle Jérusalem’ record again an
oration delivered at the occasion of the raising of a number of Sisters to
the third degree. The Sister Orator (‘S⁙ d’éloquence’) was this time Sister
Leroux Depoix.
Our Sister, with her customary eloquence gave, for the new Mistresses a
retrospective of the 2 degrees they had passed through and explained to
them the new symbols, the meaning of which they were now to try to
understand.
The tower of Babel, an unfortunate experience, a work of pride where the
effforts of men came into conflict instead of working together, shows you
how we must be tolerant of each other and combine our effforts rather than
be divided.
The rainbow, 7 gay, bright and happy colours [represents] 7 pleasing virtues
in opposition to which religions offfer 7 cardinal sins – after the efffort we
saw when we stood before the tower of Babel comes joy, which will give the
work of the Mistresses a deep and lasting character.
The Ark, symbol of asylum, a place of rest in the midst of the storm is
our courageous, calm, serene inner self surrounded by the passions it has
overcome.
The mystic Ladder shows us by its two uprights, the 2 columns J and B which
support the Temple, the Ideal, our entire moral life.
262
Letter of 15/1/1931 (GLF / Archive ‘La Nouvelle Jérusalem Adoption’).
263
Minutes book of Minerve Adoption 3v (GLF / Archives “russes” 112-1-27 (112-1-431)).
The blazing heart, enclosed in its box, is sacrifĳice and joy, it is the light of all
sincerity – Inside the box of humanity, the human heart is our support, our
goal, our reflection and also our task –
Together, our Sister tells us, we have discovered every woman to be a priest-
ess of life, we know that the ideal is in the human heart (mystic Ladder),
which is so fragile in the midst of the elements (the Ark); however, in nature
itself we found comfort (the rainbow), there where the word was newly born
(the tower of Babel) in the early days of the human race …
We might have hoped to fĳind here a confĳirmation that now the rituals we
have as Ado1931a and Ado1931b were in use, but we don’t. Sister Leroux
Depoix seems to have taken the liberty to deviate freely from that text,
not only including text from eighteenth century rituals, but also much of
her own interpretation.
Clothing of the Sisters

On 19 September 1926, representatives of the then four Adoption lodges,
‘Le Libre Examen’, ‘La Nouvelle Jérusalem’, ‘Union et Bienfaisance’ and ‘La
Tolérance’, met together for a Convention (‘congrès’). One of the things
decided there was “that, as a sign of equality, the Sisters will all be clothed
in the same way during Ceremonies: a very simple white blouse, of the
same material and same pattern for everyone”.264
Furthermore, on 4 February 1928 there arose a diffference between Sister
Marie Lantzenberg, Grand Mistress of the lodge ‘Union et Bienfaisance
Adoption’, and the Federal Council. She wrote:
Despite all my research, I have found nothing in the ancient rituals, nor
yet in the modern ones, which justifĳies the wearing of our sashes on the
opposite shoulder to our Brothers[,] an oddity which gives rise to frequent
requests for explanation. On the contrary, a study of our ancient rituals since
Guillaumin [sic] de St Victor 1785, shows that the emblems are the same for
all Brothers and Sisters in Adoption Lodges and worn in the same manner.
Furthermore, ancient engravings show Sisters having the sash going from
right to left … It would perhaps be appropriate to correct the error into
which we have fallen.265
264
Minutes of the “Tenue de Congrès du 19 Septembre 1926” in Livre d’Architecture ‘Le
Libre Examen Adoption’ 118 (GLF / Archives “russes” 112-1-26 (112-1-414)).
265
Letter from M.L. Lantzenberg to the “T[rès] Ill[ustre] F[rère] G[rand] O[rateur]
[M. Cauwel]” of 4/2/1928 (GLFF-CNHRM / copy of the archives of the Adoption lodge
‘Union et Bienfaisance’).
282 chapter seven
On which the Federal Council decided that: “Adoption Sisters may wear
the sash from right to left”.266
Printed Rituals?
During the Convention of the four Adoption lodges on 19 September 1926,
just mentioned, another issue was the printing of the rituals and certain
other texts:
We will ask the Grand Lodge to have printed the rituals for Adoption
Lodges, the catechisms for the 3 degrees, various printings: testaments etc.
specifĳic to Adoption Lodges, as well as a defĳinitive certifĳicate in a usable
form. Up until now these documents have been typed voluntarily by Sisters.
The Grand Lodge could have printed a certain quantity and then sell them
to the Adoption Lodges.267
Interesting in this context is that, besides the rituals, the catechisms for
the three degrees are mentioned explicitly. So far, the post-1900 typescript
rituals had hardly any catechisms at all. Ado1901 had had fĳive questions,
more or less presented as part of the traditional secrets (a concept, gen-
erally comprising at least (a) word(s), a sign, a grip or token, and some
test questions per degree), but it seems doubtful that this ritual would
have been considered, or was even known, in 1926. Ado1907, Ado1912 and
Ado1925 have a few questions in the opening and closing of the lodge,
but no explicit catechism. But on 26/1/1926 the minutes of lodge ‘Union
et Bienfaisance Adoption’ mention that, after an initiation in the second
degree presided over by the Grand Mistress, Sister Marie Lantzenberg, the
catechism for the second degree was read.268 And the ritual Ado1930 has
for the fĳirst time a “Manuel des Maît[resses]” which follows the ritual and
contains, after some general instruction, a catechism of 18 questions for
the third degree. This type of text soon became separated from the actual
rituals and would be generally referred to as “memento”. This term, in
relation to the Adoption lodges, is found for the fĳirst time in the report of
the meeting of the Federal Council of 12 October 1931:
266
Letter from M. Cauwel to Brother Riandey, Master of the (male) lodge ‘Union et
Bienfaisance’ of 27/3/1928 (GLFF-CNHRM / copy of the archives of the Adoption lodge
‘Union et Bienfaisance’).
267
Minutes of the “Tenue de Congrès du 19 Septembre 1926” in Livre d’Architecture ‘Le
Libre Examen Adoption’ 118 (GLF / Archives “russes” 112-1-26 (112-1-414)).
268
“Lecture du catechisme du 2e degré est donnée” (CNHRM / GLFF: Livre d’architecture
de ‘Union et Bienfaisance Adoption’ 59).
⸫ The Adoption Lodges quite rightly complain that they have not received
for their Sisters any mementos for the three degrees. These mementos have
been established for many years, undergone several corrections, but have
never been printed. It would be a good idea to delegate a Federal Councillor
to review them before they went to print.
– The Federal Council decided to have these mementos printed, after
corrections were made by Brother Gentily, assistant Grand Orator.
⸫ The Grand Secretary pointed out that it would be possible to create
Mitresses’ certifĳicates for Adoption Sisters.
The Grand Secretary was charged with making arrangements for this to
be done.269
We don’t know precisely when the Certifĳicate for the Mistresses was
printed, but its text was fĳixed during the Convent of 16/11/1932,270 and
there exists an unused copy of such a printed certifĳicate in the archives
of lodge ‘Cosmos’ (fĳig. 34). At the top it shows the text ‘Grande Loge de
France’, so it must date from between 16/11/1932 and the start of the Sec-
ond World War.
A draft version of the ‘mémentos’ for all three degrees (Ado1932) has
been preserved.271 The title pages give some clues to their development,
but also leave open several questions. All three start with “Rite Ecoss⸫
Anc⸫ Accep⸫ / Grande Loge de France / Liberté – Égalité – Fraternité” in
print. Then follows “Loges d’Adoption / Instruction au / Grade d’Apprentie
[respectively de Compagnonne, de Maîtresse]”, for the fĳirst and second
degree also printed and on the same piece of paper, but for the third
degree this is in handwriting on diffferent paper, on which the piece of
paper with the fĳirst lines is glued. Then follows a space on which for the
fĳirst degree an emblem is glued, which was designed between 1 Decem-
ber 1931 and 22 March 1932 (fĳig. 35–36, see below). For the second degree
an empty piece of paper is here glued over what probably was another
emblem, most likely the seal of the Grande Loge de France as on the title
page of the Règlements Généraux for the Adoption lodges printed in 1912.
For the third degree, the paper with the handwriting just leaves this space
empty. Then follows the printed text “Or⸫ de Paris / Secrétariat Gén⸫ de
la G⸫ L⸫ de France / 8, rue Puteaux” in which for all three degrees “Or⸫”
(= Orient), usual to refer to the place where there is a male lodge, has
269
Compte rendue offfĳiciel n° 7 du 1 juillet au 31 octobre 1931 202 (GLF).
270
“Tenue de Congres 16 novembre 1932” in Livre d’architecture ‘Le Libre Examen Adop-
tion’ du 21 avril 1931 au 16 décembre 1933 (GLF / Archives “russes” (112-1-26)) 163.
271
GLF / Archives “russes” 93-1-4 (93-1-79), 93-1-3 (93-1-62), and 93-1-3 (93-1-52)
respectively.
284 chapter seven
been scratched out and replaced in handwriting by the Adoption lodge

equivalent “Cl⁙” (= Climat). In all three cases the text closes with a printed
year, which is scratched out and replaced in handwriting by “1932”. The
printed years are diffferent, 1928 (last digit difffĳicult to read), 1928, and
1920 respectively. The problem is that on the one hand the printed text
used “Or⸫”, which suggests a ‘male’ source, whereas on the other hand it
includes in two cases the text “Loges d’Adoption” in a context, font and a
lay-out which are clearly to be found on a title page only, but that title
page was not that of the Règlements Généraux for the Adoption lodges
printed in 1912. Yet, this was virtually the only publication printed for the
Adoption lodges so far. Indeed, the fact that also the text “Instruction au
Grade …” is part of the printed text twice, and includes the female form
of the name of the degree concerned, seems to point in the direction of a
proof. The “Or⸫” would then be just a mistake. The year 1928 would match
the above quoted statement “These mementos have been established for
many years”. Would the year 1920 in the case of the third degree be a rem-
nant of an even earlier proof? Then “for many years” would indeed be not
an exaggeration. It would, however, be possible, since we saw above that
Oswald Wirth wrote already on 2 December 1913 to the Grand Mistress of
‘La Nouvelle Jérusalem Adoption’:
As a “Catechism” (Instruction) I think you could draw up a fuller text, of
which all you would need would be three copies. At each initiation one
of these copies would be temporarily made available for the initiate who
would then make such notes as she deemed to be useful and then return
the original. That would be better than giving out an offfĳicial text as the men
do, contrary to ancient traditions.272
If this suggestion was followed up, it would also explain why before 1930
the rituals did not contain a catechism. During the meeting of the Federal
Council of 9 November 1931:
⸫ Brother Gentily informed that just as he had been asked to do he
reviewed and corrected the mementos for the three degrees of the Adop-
tion Lodges.
– The Federal Council decided to have these three mementos printed.273
On 1 December 1931, the Grand Secretary wrote to Sister Van Migom, now
Grand Mistress of the lodge ‘Babeuf et Condorcet Adoption’:
272
GLF / Archives “russes” 93-1-26 (93-1-867) 63.
273
Compte rendue offfĳiciel n° 8 du 1 novembre au 31 décembre 1931 220 (GLF).
We have just given the go ahead for the mementos of the three degrees of
the Adoption lodges which you drew up with our late Brother Pavaillon.274
On the front cover it would be desirable to have a little illustration depict-
ing the attributes of each one of the degrees.
You are one of the Sisters who is best acquainted with the symbols of
Adoption masonry and in addition to that your talents as an artist make you
the most suitable person to provide this illustration. This will need to be a
line drawing, that is to say with no shading, so that we can have a zinc plate
made of it. Will you undertake to carry out this small task?275
So, the authors of these ‘mémentos’ were at least Sister Jeanne van Migom
and the former Grand Secretary, Brother Abel Pavaillon, while Brother
Gentily had corrected the text and Brother Oswald Wirth may have been
responsible for an earlier version ca. 1914. This explains why there are dif-
ferent handwritings in these documents. One of these is that of page 8 for
the second degree, “Devoir[s] des Compagnonnes”, which is written on the
back of a summons of the combined Adoption lodges for a meeting on 25
October 1931, which means that it is most likely that of Brother Gentily.
Possibly the same handwriting is also found on page 8 of the third degree.
Of the other two handwritings, one – which I would be inclined to assume
to be that of Jeanne van Migom – is found throughout these documents,
while the last one occurs only on page 7 of the third degree; that might
be that of Abel Pavaillon.
But the catechisms in the ‘mémentos’ for the fĳirst two degrees are
in the fĳirst place composed of clippings from two printed sources, and
that for the third degree of clippings from a typescript, pasted in. Of the
two printed sources, one – used in both the fĳirst and second degree – is
close to (but not identical with) Louis Guillemain de Saint Victor’s ritual
(Ado1779), while the other – used only in the fĳirst degree – must be a male
ritual, since here the printed male form is usually corrected to female or
neutral in handwriting. Regrettably, I could not fĳind the original of either
of these. The typescript used for the third degree is that of the catechism
274
How close the relation between Brother Abel Pavaillon and Sister Jeanne van Migom
was emerges from the éloge funèbre for Abel Pavaillon, spoken 27/4/1929 by Jacques
Marechal: “To the lady, the artist, the Sister who collaborated with him, I offfer on behalf of
the Federal Council the respectful sympathy of the Grande Loge de France. Into this tomb
which opens up, into which the mortal remains of Brother Abel Pavaillon will descend, I
know that a little of yourself, my Sister, will also fall, and I bow with respect before your
grief …” (Grande Loge de France: Bulletin offfĳiciel du Conseil Fédéral pour la France et ses
Dépendances 57 (mai & juin 1929) 171).
275
GLF / Archives 373 bis, ‘Babeuf et Condorcet Adoption’.
286 chapter seven
from Ado1930, corrected in handwriting in order to turn it into the revised

text in Ado1931b. One of these corrections is that the questions:
Q: – How is the veil of MAYA – ISIS woven?
A: – With the subtle images of illusion and pleasing colours.
Q: – Where does illusion lead to?
A: – To losing one’s way.
Q: – How do you tell the colours apart?
A: – The diffferences they demonstrate must synthesise into white light.
were scratched out and marked “a supprimer” (to be suppressed).276 Indeed,
they do not occur in either Ado1931b or Ado1935 anymore. But the printer
seems to have liked them, since, despite the fact that they were scratched
out, he printed them anyway and they stayed in all later editions. These
questions are not found in any pre-1900 Adoption ritual, but may well
reflect the syncretistic likings of Oswald Wirth.
There exists furthermore an undated typescript of the catechism for the
second degree called Manuel des Compagnonnes of ‘La Nouvelle Jérusa-
lem’ (Ado1931c),277 which is intermediary between Ado1931a and Ado1931b,
testifying to the fact that the revision was a gradual process.
On 22 March 1932 the Grand Secretary could write to the Grand Mis-
tresses of the Adoption lodges: “I am pleased to inform you that the Fed-
eral Council has had mementos printed for each of the three degrees
of Adoption Masonry. … Each copy costs two francs”.278 Of this fĳinally
printed edition of the ‘mémentos’ (Ado1932c) there still exist one copy
of the fĳirst and two copies of the second degree, each with the attributes
of the degree as designed by Sister Van Migom (fĳig. 37–38).279 But of all
three degrees there exist later editions, which seem to have been hardly
changed until even today.
In 1942 Jean Marquès-Rivière, an anti-masonic writer who had all the
confĳiscated French masonic documents at his disposal, could describe the
rituals of the adoption lodges only on the basis of typescript rituals plus
the ‘mémentos’ printed in 1932.280 It seems therefore that the statement
by Hélène Desbordes, otherwise well informed, that “In 1932, the mira-
cle occurred! … The rituals and the instruction manuals – WHICH DID
276
GLF / Archives “russes” 93-1-3 (93-1-52), 6/36.
277
278
GLF / Archives 376 bis, ‘La Nouvelle Jérusalem Adoption’.
279
GLF G.422, G.446 and GLFF (the last copy, manually changed into one for the Union
Maçonnique Féminine de France).
280
Marquès-Rivière 1942.
NOT EXIST UNTIL NOW – were at last printed and made available to the
Sisters”,281 is at the same time too optimistic and too pessimistic a reading
of the archives. The rituals of the Adoption lodges of the 20th century seem
to have never been printed, but they certainly existed.
Since 1945
Context
The law of 13 August 1940 by the government of Pétain ordered all masonic
lodges to be closed. And so they were and they remained closed until the
end of the war. On 25 August 1944 Paris was liberated. The story about the
Sisters of the Adoption lodges in the fĳirst year that followed is related in
a unique fĳirst-hand report by Sister Anne-Marie Gentily:
Several days after the liberation of Paris, when our Brethren from the Grand
Lodge had just returned to the building on the rue de Puteaux, our Sisters
Galland [Grand Mistress of ‘Le Libre Examen’] and Germain Rhéal [President
of the General Secretary of the Adoption lodges] went there with the sole
intention of renewing contact and making known the wish of our Adoption
Lodges to resume their activities. They received the reply that they would
have to wait, fĳirst of all for the reorganisation of the Grand Lodge, then the
new arrangements which were envisaged as far as we were concerned.
We then understood that the fate of the Adoption Lodges, already under
discussion some years earlier, was this time going to be fĳinally decided.
Were we therefore going to remain passive and await the decision of Grand
Lodge? It seemed to us, on the contrary, that the interest of our Lodges
resided in taking immediate action.
And so, having collected certain information and in order to hasten our
reawakening, we took our inspiration from the methods of our Brethren
and set to work. …
Just as our Brethren had done for the offfĳice of their Federal Council, the
three remaining members of our Secretariat appealed, by co-opting, to the
members of the preceding General Secretariat and thus put together a Com-
mittee of Reconstruction made up of the following members: our Sisters
Germain Rhéal, [Jeanne] Delassis, [Suzanne] Mittey, [Anne-Marie] Gentily,
[Suzanne] Galland, [Suzanne] Paul-Boncour, Lucie Martin and [Jeanne] Vas-
set-Beaufays. This Committee of Reconstruction set to work to reconstitute
our Lodges and regroup our Sisters scattered more or less everywhere.282
281
Desbordes 1996 23, her capitals, my italics.
282
The full text in French in Anon. 2006 9–16.
288 chapter seven
Only fĳive lodges could be revived, all in Paris: ‘Le Libre Examen’, ‘La Nou-
velle Jérusalem’, ‘Le Général Peigné’, ‘Minerve’, and ‘Thébah’. No more
than one third of the Sisters who had been members before the war were
still alive. Of those, 91 were reintegrated after having been screened care-
fully; only few had to be rejected.
At the beginning of 1945, the Committee of reconstruction led by Germain
Rhéal (president of the General Secretariat in 1940, assuring a fĳirm foot-
ing for the transition) began talks with the G.L.D.F. The Sisters obtained: a
meeting place for which the rent would be paid for fĳive years by the G.L.D.F.,
plus a modest allowance, just retribution for their previous contributions.283
The UMFF (1945)

The reason for the expulsion of the Sisters, which took place at the Con-
vention of the Grande Loge de France of 17 September 1945, is no secret:
just as in 1935, the Grand Master of the Grande Loge de France, Dumesnil
de Gramont, had the ambition that the United Grand Lodge of England
(UGLE) would recognise his Grand Lodge, and it was well known that
the UGLE would not recognise an Order which had female members, no
matter in what form. He therefore wanted to give the Sisters their free-
dom, the usual euphemism for their expulsion.284 Clearly, as in 1935, this
was not what the Sisters wanted. Their Adoption lodges, (1) with their
own Rite, diffferent from that of the Brethren and perceived by them as
much more suitable for women, (2) despite their offfĳicial subordination
to a male lodge, in practice virtually independent female-only lodges, in
close and harmonious co-operation with the Brethren, (3) within a regu-
lar (though not recognised by the UGLE) Grand Lodge, had given them,
on the basis of the recognition of Adoption lodges as regular by the then
still regular Grand Orient de France in 1774, the unique status of regular
female freemasons, recognised as such by the Brethren within their regu-
lar Grand Lodge of France. This status they lost automatically, now that
their Adoption lodges were turned into normal, but female, lodges of a
new female Grand Lodge. Worse: the Brethren did not even allow them
to call their Grand Lodge by that name, but only permitted it to be called
a Masonic Union:
283
Beaunier 2001 91.
284
See Gentily 1959 16–18.
Finally we must add that our new Order, in accordance with the wishes of our
Brethren, will be known as the ‘Union Maçonnique Féminine de France’.285
No wonder that some Sisters “protest against the attitude of the Breth-
ren of the Grand Lodge towards us”.286 On 21 October 1945 the fĳirst Gen-
eral Assembly of the Union Maçonnique Féminine de France (UMFF) took
place, and Anne-Marie Gentily was elected president for the meeting. The
oration she delivered, from which I quoted above already, opened thus:
A long night has fallen over our Institution, one of those nights when anguish
and fear seemed as though they would imprison for ever our Temples in an
inexorable void; one of those nights when the deepest darkness seemed as if
it would shroud for ever our Lodges so cruelly struck down. A thick cloak of
obscurity had, in an instant, been thrown over our prosperous and produc-
tive work. … Nevertheless, although our Chain of Union has sufffered some
attacks, it has not been broken because of them and today we feel a deep
emotion at fĳinding ourselves, after fĳive years of the most painful trials, burn-
ing with enthusiasm to take up again the task so brutally interrupted. …287
And she closed with a word of hope:
And so we fĳind ourselves, my Sisters, in this great Temple to which we are
not as yet accustomed. It falls to us to create here an atmosphere of labour,
union and ideals. An atmosphere of labour by taking up once more our
tools with a fĳirm hand to build and continue building relentlessly and with
the greatest of desire. An atmosphere of union by holding on to each other
fĳirmly, warming each other’s heart with a mutual love, and by joining hands
as we set offf along the same path.288
At the Convention of the UMFF of 30 January 1946 it was reported that
the lodges had provided their offfĳicers with collars of their offfĳices and
that aprons had been bought for the Grand Offfĳicers of the Order.289 Then
the fĳirst board of Grand Offfĳicers was elected. Sister Anne-Marie Gentily
became Grand Mistress, Sister Suzanne Relda Galland Deputy Grand
Mistress and Senior Grand Warden, and Sister Germain Rhéal Grand
285
Anon. 2006 15.
286
Anon. 2006 19.
287
Anon. 2006 9.
288
Anon. 2006 15.
289
“Enfĳin, les At⁙ ayant eu à cœur de doter leurs Offfĳicières des cordons de leur offfĳice,
tous disparus ou volés, un efffort fĳinancier dû à la générosité de toutes a permis d’acquérir
ces ornements sans que les trésors aient à supporter ce sacrifĳice. … sur les 20.000 Frs,
nous avons prélevé le coût de 10 tabliers destinés aux Conseillères Supérieures, soit 1.500
Frs.” (idem 32).
290 chapter seven
Secretary.290 In her oration, the newly elected Grand Mistress stressed the
importance of ritual:
… true masonic life is within the Temple and can only be there; it is in the
heart of our Lodges, in the midst of our intimate and serious ceremonies
and under the aegis of our symbolism that Masonry, ours in particular, can
retain its true face of an intiatory society, a thinking society. …
But what is most important is to preserve in our Ceremonies that dignity
which strict adherence to the ritual will quite naturally give them; …
Our Institution … is the only organisation founded on methods and ideas
which the appalling ordeal has not been able to reach: development of the
critical mind, respect for human dignity, solidarity between races and indi-
viduals, phrases which are familiar to us and which we transpose into our
symbols; it would be to fall a long way short of our ideal if we did not try,
today, to give them a new life and to use them to play a useful part in the
moral regeneration of our country.
We should do it all the more easily because there is nothing in the profound
structure of our Institution which we need to change and because all we
need to do is to take up once more the traditions which neither time nor
events have altered; far from abandoning them, the only useful work we
have to do is to re-adopt them in all their purity, to return, in everything we
do, to the true spirit of initiation. …
Masonry must remain a thinking society and a large family, a meeting of
hearts and minds and if it is able to renew itself and revive itself by drinking
once again at the fountain of true masonic spirit, it can once more become
a centre of attraction where all the agonising questions which this terrible
age poses can be examined and perhaps answered, but in every case studied
with the honesty and impartiality which are the primordial qualities of a
true lady Mason. …
And now that the storm has passed and the sun of liberty is shining once
more, may this masonic spirit of which we have remained the guardians
during those painful years from now on be the driving force behind our
Works and everything we do in our lives.291
No trace here of any doubt about the value and the masonic quality of the
Rite which the lodges were practising. And in this she stood by no means
alone. The Grand Secretary, Sister Germain Rhéal, had in her report about
the previous three months already mentioned that
… our Sister Lasbarrères spoke at the Respectable Lodge ‘Minerve’ to exam-
ine what she called “A few general ideas”. She insisted on the necessity for
a Ritual that was thoroughly understood, on the beauty and the source of
knowledge present in the symbols strewn along our initiatic path. What
290
Minutes of the meeting in Anon. 2006 25–42, here 34.
291
Idem 34–41.
constitutes the value and strength of our Order is precisely the Ritual, syn-
onymous with spiritual union, with individual and collective moral teach-
ing. A Freemasonry without Ritual would have no reason to exist …292
But this self-assured confĳidence in the Adoption Rite would from now
on come under pressure. Until 1954 all initiations were performed col-
lectively by all the loges together. The fĳirst one took place on 10 April
1946 when four Candidates were initiated, the Grand Mistress of the Order
herself acting as initiating Worshipful Mistress (‘Vénérable Maîtresse’),293 a
shift of title which had become deemed necessary now that the title of
Grand Mistress was used for the president of the Order.294 It should be
noted that the same Sister Lasbarrères, Orator (‘Sœur d’Éloquence’) of the
lodge ‘Minerve’, now gave an instruction, in which the apron was exten-
sively interpreted in the context of the symbolism of building, prevailing
in the usual male rituals, but absent from those of the Adoption lodges,295
and that the only Biblical quotation she used was, that there is a time for
everything, taken from Ecclesiastics 3:1, rather than any reference to the
book Genesis on which the Adoption Rite is based.
At the Convent of 25 September 1946, the lodge ‘Le Général Peigné’
had to be dissolved because of lack of members. But also a new lodge
was formed, outside Paris: ‘Athéna’ on 18/7/1948 in Toulouse.296 When the
UMFF had been founded, the lodges had received the following numbers:
1. ‘La Nouvelle Jérusalem’, 2. ‘Le Libre Examen’, 3. ‘Le Général Peigné’,
4. ‘Minerve’, and 5. ‘Thébah’. But on the occasion of the celebration of its
50th anniversary on 17/2/1950 (sic!), ‘Le Libre Examen’ received the num-
ber 1, and ‘La Nouvelle Jérusalem’ became number 2, thus recognising the
Adoption lodge ‘Le Libre Examen’ which had existed from 1901 to 1903.
The GLFF (1952)

An important decision was taken at the Convention of 22 September 1952:
… at the behest of a Sister, delegates voted in favour of the change of name
of the Order, ‘imposed’ by the Brethren of the Grande Loge de France, with
11 votes for, 9 against and one abstention. And cleverly chose for itself the
title of Grande Loge Féminine de France.297
292
Idem 30.
293
Minutes of this meeting in Anon. 2006 47–56, here 47–48.
294
In the 18th century, both functions were called ‘Grande Maîtresse’, though one with
the addition ‘de toutes les loges d’Adoption de France’.
295
Anon. 2006 53/54.
296
Buisine 1995 93–97.
297
Beaunier 2001 97.
292 chapter seven
The reaction of the Grande Loge de France was one of shock, since this
had precisely been what at least some of its leading members had hoped
to prevent, because of the implicit claim that this was indeed a female
masonic Grand Lodge.298 And also, of course, because this name was quite
similar to that of its male parent organisation.
Three new lodges were now founded: ‘Éleusis’ on 19/10/1952 in Lille
(which disappeared again in 1955), ‘Cybèle’ on 21/6/1953 in Aulnay-sous-
Bois, and ‘Isis’ on 12/11/1954 in Paris.
The next big change came at the Convention of 1957. Here a proposal to
revise the rituals of the three degrees was accepted with 23 votes against
5 with one abstention. As a result, the Grand Mistress, Rosette Anckaert,
resigned in protest. She knew that a majority of the active Sisters wanted
the Order to adopt the rituals of the Ancient and Accepted Scottish Rite
(AASR), in use in the Grande Loge de France, in order to be more cred-
ible in the eyes of Freemasons and masonic Orders outside their own.
This change from the Adoption Rite to the AASR was then indeed pro-
posed at the Convention of 1958 and accepted by four lodges (‘Le Libre
Examen’, ‘La Nouvelle Jérusalem’, ‘Minerve’, and ‘Isis’), while two were
against (‘Thébah’ and ‘Athéna’), and one abstained (‘Cybèle’). The next
year, this change was efffected.299
The AASR
The magnitude of this enormity was no doubt not understood by those
involved at that time, and even today there are probably few people who
will understand it at once. It is hardly necessary to repeat here the intrin-
sic quality of the Adoption Rite (see chapter 3), nor the eminence of the
masonic tradition to which it belongs (see chapter 4). As opposed to this,
however, the quality of the fĳirst three degrees of the AASR is highly prob-
lematic, as Pierre Noël has recently clearly demonstrated.300
It is well known that in the 18th century, a number of freemasons col-
lected masonic rituals. The usual procedure seems to have been to fĳirst
copy each newly found ritual in a separate copybook. Once a more or less
complete collection had been put together, these were then sorted into
groups of related ones, and these again into what soon became a standard
298
Buisine 1995 101.
299
Beaunier 2001 100/101. For a reading of these events from the side of those who
promoted the change, see Gentily 1959 22–24; Picart 2008 67–69.
300
Noël 2006. Warning: the pages 70 to 75 should be read in the order 70, 73, 74, 72,
75 (71 is a picture).
order, also reflected in what became the ‘French’ or ‘Modern Rite’: fĳirst
the rituals of the ‘blue’ or ‘Craft’ degrees, then those belonging to the
degree of ‘Chosen Master’ (‘Maître Élu’), then those of the ‘Scots Master’
degree (‘Maître Écossais’, ‘Maître Saint André’, ‘Maître Parfait’, ‘Arche
Royale’), then the rituals for a knightly degree, and fĳinally the Rose Croix,
which was regarded the nec plus ultra. Rituals of degrees which would
not fĳit into these classes would be put at the end as a kind of appen-
dix with oddities. Then the whole collection was either bound, or copied
into a bound volume. Often the rituals were numbered at that occasion
and/or listed numbered in a table of contents. Of such collections, quite
a few are known. As an example one might think of the collection named
Maçonnerie des Hommes, of which two copies exist; one is a collection of
separate copybooks in the BN, the other is bound into six volumes (the
fĳirst one of which is the Cliffford MS 1097/44 in the NLA, the others are
in the GON) containing more than a hundred rituals all together. Now,
obviously, it would be absurd to assume that this would be the ritual book
of an Order, which worked in all these degrees. Yet, precisely this mis-
take seems to have been made with another, smaller collection of French
rituals. It seems to have originally contained 25 rituals, ordered precisely
as was usual for such collections,301 but when someone later copied it he
apparently did not fĳind it worthwhile to include the fĳirst three. The – in
my view incorrect – assumption that the remaining rituals were in fact
the degrees 4 to 25 of a specifĳic Rite seems to have been made around
1780 in the Caribbean area, after which Henry Andrew Francken trans-
lated them in 1783 into English. Once the fĳirst Supreme Council of what
now called itself the Ancient and Accepted Scottish Rite was established
in 1801 in Charleston, South Carolina, the question seems to have been
raised as to the symbolic meaning of the number 25. No satisfying answer
being found, one decided that the number of degrees of the Rite had bet-
ter be 33, the number of years that Christ was supposed to have walked
on earth, for which purpose additional degrees were created.
But these higher degrees do not form a truly coherent whole. Heteroge-
neous and constructed in a variety of diffferent ways they were organised
into successive strata, sometimes linked together merely by an arbitrary
numerical order: the Hiramic or ‘inefffable’ degrees, from the 4th to the 14th;
the so-called ‘exile’ degrees based on the building of the second temple,
301
The last rituals seem to have been added only after the collection was bound, though,
since some of them are clearly of such a nature that they should have been ordered before
the Rose Croix ritual had they been available before the binding.
294 chapter seven
15th and 16th; the Christian degrees, both those based on the writings
of St. John [generally] and the apocalyptic ones based on the revelation of
St. John [specifĳically], from the 17th to the 19th; the Templar degrees (30th and
32nd) and … the others, more difffĳicult to classify due to their widely varying
sources of inspiration.302
This ‘Rite’ had no ‘Craft’ degrees of its own, but accepted Master Masons
from the existing ‘blue’ lodges in America. These worked with rituals which
had developed out of those, used by the Grand Lodge of the ‘Antients’ in
England, documented in such ‘exposures’ as Three Distinct Knocks of 1760
and Jachin and Boaz of 1762. When Alexandre François Auguste, count of
Grasse and marquis of Tilly brought the AASR to France in 1804, it was
confronted, however, with Master Masons working with the French ‘Craft’
degrees, which had developed out of those used by the lodges under the
‘Premier’ or ‘Moderns’ Grand Lodge’ in England. These were signifĳicantly
diffferent from the American rituals. According to Noël, “only the desire
to distinguish itself from the G.O.D.F.”303 motivated the Order, founded by
De Grasse Tilly, to hurriedly create new rituals for the fĳirst three degrees,
which were on the one hand sufffĳiciently close to the rituals in use in
France to be acceptable there, but on the other hand sufffĳiciently close to
the American rituals to support a separate identity for the newly founded
Order. Noël even points out a mistake in Three Distinct Knocks which was
copied as such into the newly created rituals, so that we can be sure which
source was used for the ‘American’ cum ‘Antient’ tradition.304 The result,
however, was a set of rituals, which were internally more than a little bit
inconsistent.305 What is more, the ritual left out what, in the 18th century,
had been the essence of the third degree: The Candidate was still identi-
fĳied with Hiram, but Hiram was no longer either buried in the Sanctum
Sanctorum or with the Name of God on his tomb, which identifĳied him as
God, thus creating a ritual Unio Mystica.306
The inconsistencies in the rituals made it almost impossible to perform
them. Not surprisingly, then, later generations felt the need to modify
them, which, however, was regrettably generally not done with much
skill either.307 A ritual which reflects the developments between 1821 and
302
Noël 2006 138.
303
Noël 2006 135.
304
Noël 2006 66/67.
305
Noël 2006 63–94.
306
Snoek 2003b 30–34.
307
Noël 2006 103–128.
1843, shows that now the human Master Builder Hiram reincarnated in
the Candidate: “our Master is restored to life, he is reborn in the person of
our Brother …” thus completely inverting the 18th century plot.308 Its low-
est ebb was reached at the end of the 19th century with the rituals, which
Noël dates to be from 1896.309 But his sources for those are two publica-
tions, both of which are undated. Of one of them there exists, however,
a second copy, namely in the GON,310 which has on its fĳirst page the text
“Rituel du Vén[erable Maître] [a signature] 1888 à 1891” in handwriting, fol-
lowed by the signatures and years of three further Masters of the lodge
‘Tolérance et Liberté’ in Cambrai and the seal of that lodge. This proves
that this ritual (indicated by Noël as ‘SC’)311 is at least 8 years older than
Noël estimates. What is more, the text in it is virtually identical with that
in the anonymous Cours de Maçonnerie pratique / Enseignement Supérieur
de la Franc-Maçonnerie Rite Écossais Ancien et Accepté par le Très-Puissant
Souverain Grand Commandeur d’un des Suprêmes Conseils Confédérés a
Lausanne en 1875 … Paris,312 which is again undated but estimated in the
catalogue of the library of the GON as to be from ca. 1885. Furthermore,
in 1902 Brother Sergent opposed the, apparently actual, catechisms of 1856
to those of 1804.313 As Noël shows, this version incorporated in the ritual
for the third degree, part of the version of the Hiramic Legend as it had
been published by the novelist (and poet) Gérard de Nerval (= Gérard
Labrunie, 1808–1855) from 1850 onwards, especially as part of his novel
Voyage en Orient in 1851.314 According to Bouryschkine, the inclusion of
elements from this version in the ritual of the third degree of the French
AASR was performed by the committee, charged with the re-edition of
the rituals in 1879/1880.315 The part, which Noël quotes as demonstration
of this borrowing, describes the utter weakness of Solomon in comparison
to Master Hiram.
We can only be happy that the passages from Nerval have apparently
been removed again in later editions of the rituals, witness the ritual of
308
Noël 2006 107, 112.
309
Noël 2006 118.
310
GON 39.E.14.
311
Noël 2006 120.
312
GON 37.C.26.
313
Sergent: “J’apprécie le catéchisme édité en 1804 et non celui édité en 1856”. (“Grande
Loge de France, Tenue du 1er Décembre 1902” in Compte Rendu aux Ateliers de la Fédéra-
tion, 22/11/1902–2/2/1903, 20 (GLF / Bulletins Offfĳiciels 1900–1915)).
314
On the complex backgrounds of which see Osterkamp 1979.
315
Bouryschkine 1935 238. It seems not unlikely that the rituals published ca. 1885 were
precisely those edited by this committee.
296 chapter seven
the GLF of 1960.316 It is therefore possible that this was also already the
case when the GLFF procured the rituals of the GLF one year before. But
the reincarnation of Hiram in the Candidate, and thus the inversion of the
meaning of the third degree, is still found even in the ritual of 1991, which
seems to be the version actually in use in the GLF. All in all, the rituals
for the fĳirst three degrees, adopted by the GLFF were clearly not quite
the best which Freemasonry had to offfer. Most of the Sisters of the GLFF
at that time, however, had either not sufffĳicient insight into the world of
masonic rituals to be able to see this, or they regarded masonic politics
more important than the quality of the rituals.
The GLFF (continued)

Mireille Beaunier, herself a defender of the change of Rite, points out:
From which authorised person and on the basis of which patent has the
G.L.F.F. received the words, tokens and signs of the A.A.S.R.? It simply ‘pro-
cured’ the Rituals. This ‘irregularity’ will fuel for a long time sceptical con-
versations within the masonic community. Until the Sisters of the G.L.F.F.
realise and assert their relation to the founding Sisters of ‘La Nouvelle Jéru-
salem Adoption’. They themselves having been previously initiated into the
A.A.S.R., in their mixed Lodge [of the GLSE-M&M] before its incorpora-
tion [into the GLF]. There are some good things in history. The legitimate
ties thus fastened together again, the G.L.F.F. has done nothing more than
‘revive’ the Rite practiced by their ancestors.317
She also mentions that the, indeed political masonic, reason for the
change of Rite was to give Candidates a choice between a female only
(the GLFF), and a mixed Order (LDH), which difffered only on that point,318
and that indeed the estimation that this would lead to an influx of more
Candidates turned out to have been correct, which “made the sacrifĳice
worthwhile” (sic!). However, on the other hand there were also those Sis-
ters who were convinced of the superior value of the Adoption Rite and
who did not want to give that up. In 1959, ten of them (including the
former Grand Mistress, Rosette Anckaert) left the GLFF and founded on
9 October the unattached lodge ‘Cosmos’ in Clichy-la-Garenne, where it
worked until it moved to Paris in 1973.319
316
Copy found in GLF / Archives of lodge ‘Le Libre Examen’.
317
Beaunier 2001 103. See also Buisine 1995 125/126; Picart 2008 68.
318
The influence of the interaction with Sisters of LDH on this decision is confĳirmed
in Buisine 1995 117.
319
Buisine 1995 131.
From 1962 onwards, members of the GLFF were initiated in the ‘high
degrees’ of the AASR in the Order of Ancient Free and Accepted Masonry, one
of the mixed masonic Orders in England, and 19 April 1970, the Sovereign
Grand Commander, Marjory Debenham, installed in London the Suprême
Conseil Féminin de France with Gisèle Faivre as its fĳirst Grand Command-
er.320 However, a number of Sisters must have known from their husbands
or other relatives about other Rites, and have understood their superior
quality. As a result, new lodges were now formed which work in those.
In 1973 the ‘French’ or ‘Modern Rite’ (‘Rite Français’ / ‘Rite Moderne’) was
introduced, which in 2001 comprised 25% of the lodges of the GLFF. In
1974 followed the ‘Rectifĳied Scottish Rite’ (‘Rite Écossais Rectifĳié’) in which
in 2001 four lodges were working. As opposed to the AASR, both of these
Rites were really designed as high quality masonic Rites in 1786 and 1782
respectively.321 In this situation, lodge ‘Cosmos’ could also be integrated
with the right to continue to work in the Adoption Rite, which happened
in 1977.322 Since that time the GLFF has expanded enormously, not only in
France, but also in other countries all over the world where even a num-
ber of daughter Grand Lodges have been founded. However, so far lodge
‘Cosmos’ remains the only one that continues to works in the Adoption
Rite, which is what concerns us here.
The Rituals
After the Second World War, the Adoption lodges in Paris performed for
a number of years their initiation rituals in the three degrees in meetings
of all these lodges together. This is reflected in the rituals, found in the
archives of lodge ‘Thébah’ [Ado1945]. They contain:
A) A ritual for the second degree, probably based on the one missing from
Ado1935, since it contains the expression “coup de maillet” in stead
of just “coup”, which is characteristic for Ado1935. However, the title
320
Beaunier 2001 105; Buisine 1995 129; Picart 2008 72–74. About Gisèle Faivre see Picart
2008 70–72.
321
Obviously no Rite has ever been designed within a single year. The reality about
the creation of these two is also more complicated and the years mentioned are to some
extent arbitrary, but this is not the place to expiate on that. On the French Rite see Mollier
2004. On the Rectifĳied Scottish Rite there does not exist a modern monograph, but there
are many good articles by such authors as Jean-François Var and Pierre Noël (also writing
under the pseudonym Guy Verval).
322
Beaunier 2001 106/107; Buisine 1995 130–135. According to Picart, “the authorisation
is granted on the express condition that it remains the only one using this Rite” (2008 76),
but I did not see any document from that time, posing that restriction.
298 chapter seven
‘Vénérable Maîtresse’ (Worshipful Mistress) is used instead of ‘Grande

Maîtresse’, showing that this ritual was typed after the creation of the
UMFF on 21/10/1945, since from then on the title ‘Grande Maîtresse’
was used for the Grand Mistress of the Order.
B) A carbon-copy of the ritual for the third degree from Ado1935 in which
the indication of the Grande Loge de France (GLDF) has been changed,
fĳirst into UMFF and then into GLFF in handwriting. It must therefore
have been used between 1945 and 1959.
C) A ritual for the third degree of which the text is identical with that
in Ado1931b, except that GLDF has in handwriting been changed into
GLFF. It must therefore have been used between 1952 and 1959.
D) Rituals for the opening and closing of the ritual sessions for the three
degrees. Those for the fĳirst degrees are formulated specifĳically for
lodge ‘Thébah’, but those for the third degree are for the collective
meetings of the lodges of the UMFF. All three, however, form one and
the same family of rituals. The typed text for the third degree lists
the lodges: 1 ‘Le Libre Examen’, 2 ‘La Nouvelle Jérusalem’, 4 ‘Minerve’,
5 ‘Thébah’ and 6 ‘Athéna’ (in Toulouse, founded 18/7/1948 under the
UMFF), whereas in handwriting are added: 7 ‘Eleusis’ (in Lille, founded
19/10/1952 under the GLFF), 8 ‘Cybèle’ (in Aulnay-sous-Bois), and
9 ‘Isis’ (in Paris). Furthermore the typed name of the Order is the Union
Maçonnique Féminine de France, manually corrected into Grande Loge
Féminine de France, the name used from 22/9/1952 onwards. There-
fore, this document must have been typed between 18/7/1948 and
22/9/1952. The indication of lodge ‘Éleusis’ was scratched out again,
probably after its eradication in 1955. It is therefore likely that this
document was used until 1958/1959.
From the same period also dates a copy of the ‘mémento’ of 1932, now,
however not published by the Grande Loge de France, but by the Union
Maçonnique Féminine de France [Ado1945c]. Regrettably, only the book-
lets for the second and third degree have survived in the archives of the
GLFF. That for the third degree was handed out to Germain Rhéal; both
were signed by A.M. Gentily as Grand Mistress.
When in 1952 the Order changed its name into Grande Loge Féminine
de France, it re-issued the ‘mémentos’ again [Ado1952c]. Of these, copies
of the booklets for the fĳirst and second degrees still exist.
In 1954 the subject of uniform clothing of the Sisters, last decided upon
in 1926 (see above) emerged again. Some lodges, such as ‘Cybèle’, preferred
an ecru dress, others, such as ‘La Rose Écossaise’ a blue one. In the lodge
‘Isis’ one at fĳirst thought of a dress like those of the priestesses of Isis:
red. But eventually a black dress was adopted by them and their example
was then followed by the other lodges of the Order. It is based on a once
folded cloth in the form of a Templars’ Cross (sic!).323 Shortly afterwards it
was again lodge ‘Isis’ which introduced the idea of a lodge medal, specifĳic
to each lodge in particular and reflecting the name of the lodge.324
In 1959 lodge ‘Cosmos’ was founded and continued as the only lodge
which maintained the Adoption Rite. It again re-issued the ‘mémentos’,
now published by the Loge Traditionnelle Féminine Française, a newly cre-
ated Grand Lodge with only one lodge: ‘Cosmos’ [Ado1959c]. Of this edi-
tion, the booklets for all three degrees are still available. The texts of all
these editions are virtually identical. Also the ritual, created for ‘Cosmos’
in 1959 has survived in the archives of the lodge [Ado1959].
In 1977 lodge ‘Cosmos’ was re-integrated into the GLFF. At that moment
some changes in the rituals, demanded by the GLFF, were accepted and
noted in handwriting in the rituals in use [Ado1959]. Two years later,
lodge ‘Cosmos’ revised its rituals.325 Since these have remained in use until
today, they too are available [Ado1979].
It seems also worthwhile to mention the fact that, when the Order
adopted the rituals of the blue degrees of the AASR, some changes were
made in them, based on that, which the members were used to from the
rituals of the Adoption Rite.326 In the fĳirst place, all the references in the
male form were replaced by ones in female form. Thus the members were
called Sisters and the titles of the offfĳices too remained those female ones
which had been used before, such as ‘Vénérable Maîtresse’ (Worshipful
Mistress). But also some phrases were retained, such as:
– You know nothing yet of Freemasonry.
– In this Lodge you will fĳirst learn to know yourself, and then to form an
exact idea of the phenomena which exist in the world.
– Above all you will learn the sum of duties which are incumbent upon
you as a woman.
– Later, when you fully know these duties, you will learn the sum of your
rights.
323
P. n.d.; Buisine 1995 101/102, 107–111; Picart 2008 65.
324
Buisine 1995 111–115; Picart 2008 65/66.
325
“On 5 january 1977, Cosmos was integrated into the GLFF, … but it was not until
1979, after many negotiations that Cosmos managed fĳinally to rediscover and retain all of
its tradition.” (Moreillon 2003 7).
326
Moreillon 2008 71, 72.
300 chapter seven
– For this moment meditate on the fĳirst lesson I give you:

You are one of the poles of humanity,
Never forget that men are the other pole.327
It is quite remarkable that precisely this text was maintained. Also some
actions were carried over, such as the hands of the Candidate in the fĳirst
degree being chained before entering the lodge, and unchained before
pronouncing her obligation.328
Now that we have put the rituals of the Adoption Rite into context in the
chapters 5, 6 and 7, we must reverse our perspective by, fĳirstly, looking at
the diffferences between the several families of Adoption Rite rituals, and
then investigating the developments of the rituals – both those within
each tradition and those concerning the Rite as a whole – and see how far
these can be explained from the changes in the context outlined so far.
327
Ritual of the GLFF, fĳirst degree AASR, 1996 26 (bold in original), corresponding to
Ado1935 17 and Ado1979 31.
328
Idem 3 and 9, corresponding to Ado1935 10 and 15.
CHAPTER EIGHT
THE DIFFERENT FAMILIES OF RITUALS
The question which formed the start of this study concerns the develop-
ment of the rituals of the Adoption Rite in relation to changes in their
context. However, in the course of this project it soon became clear that
diffferences between two versions of these rituals are not always indica-
tions of changes in the course of time, but at least as often of diffferences
between several families or traditions which may be distinguished in the
total collection of such rituals available. In order to be able to distinguish
between these two kinds of diffferences, it is necessary to fĳirst identify the
features of these families.1
As stated before, I defĳined them on the basis of the presence or absence
of a number of distinct features in the questions and answers from the
catechisms of the fĳirst three degrees. For those defĳinitions, see Appendix
F. In this chapter a number of features from the rituals (by which, in this
context, I mean the texts apart from the catechisms) will be discussed
which show further distinguishing characteristics. However, it may be
expected from the start that here we will encounter anomalies. For exam-
ple, the manuscript “Maçonnerie des Dames” from 1793 contains copies
of a set of older rituals, where each ritual is followed by two catechisms
for the degree concerned. One of those catechisms (Ado1793a) is almost
identical to that in Ado1753, which belongs to the ‘Clermont’ family, while
the second (Ado1793b) is close to Ado1761 and Ado1765c, both belonging
to the ‘Grand Orient’ family. The rituals, thus, cannot match both sets of
catechism questions. In fact, they are in many parts remarkably close to
Ado1761b (‘Clermont’ family). Inversely, the manuscript “Maçonnerie pour
les F[emmes] en 4 grades, 1799” contains two sets of rituals (Ado1799a and
Ado1799b), but only one catechism per degree. The rituals of Ado1799a and
the catechisms seem to belong to the same, viz. the ‘Duke of Brunswick’
sub-family, while the rituals of Ado1799b seem to be closest to the ‘Grand
1
Something completely overlooked by Burke & Jacob 1996 and by Burke 2000. That
results sometimes in rather absurd conclusions, such as when Burke takes Guillemain’s
deviant rituals as the norm for those of the 1780s and then concludes that the much more
mainstream rituals of the early 19th centuary (such as Ado1807) show “a certain religious
orthodoxy” as opposed to the pre-revolution Enlightened ones (Burke 2000 257).
302 chapter eight
Orient’ family. These are only the clearest examples where rituals from
one family are combined with catechisms from another. We must be pre-
pared to fĳind further such cases, which may even contain internal contra-
dictions, i.e. statements in a catechism which contradict what is described
in the accompanying ritual.
The ‘Clermont’ Family
Of the texts I found, 19 belong to this family, apart from those which belong
to one of its sub-families (see below). The oldest one I estimate to be from
no later than 1753 [Ado1753], the youngest one from ca. 1812 [Ado1812]. The
most influential one is the manuscript produced for the lodge of Louis,
Prince de Bourbon-Condé, Comte de Clermont, Grand Master from 1743
to 1771 [Ado1761b]. The only printed edition are the extremely rare four
mini-booklets, published under the common title Maçonnerie des Dames,
[Paris 1775] [Ado1775a].
The rituals of the ‘Clermont’ family are right from the start compar-
atively elaborate. They also show a rather large range of variation. For
example, some of them open with the statement: “The room must be set
out in white” (7 times), others with “The Master is placed at the head of
the Lodge” or a similar description of the places of the offfĳicers of the lodge
(4 times), others again with “The Candidate is brought in a chamber of
reflection” or a comparable prescription about what to do with the Can-
didate on her arrival (4 times), and there are still other beginnings.
The offfĳicers in a masonic lodge usually wear collars with jewels which
indicate their function. In Adoption lodges that is not diffferent. The main
offfĳicer is the Master of the lodge, referred to as either Grand Master
(Grand Maître) or Worshipful Master (Vénérable). He is the person who
leads the ceremonies. Besides him sits the Grand Mistress (Grande Maî-
tresse), mainly an honorary offfĳice, but sometimes she has an active part
in the rituals as well. The jewel of the Master is usually either a Jacob’s
ladder or a trowel, and that of the Grand Mistress is usually the same as
his. In the male lodges, the next offfĳicers are the Senior and Junior Warden,
always two. In an adoption lodge, these may be referred to as Inspectors
or as ‘Dépositaires’ or even as a combination of an Inspector and a ‘Déposi-
taire’. Besides, as in the case of the Master, each of these offfĳices may be
held by both a Brother and a Sister, so that a maximum of four offfĳicers
may be involved. However, more often than not, there is only one of
them, usually referred to then as the Grand Inspector, sitting opposite the
the different families of rituals 303
Master. If there are two (either two Brothers, or two Sisters, or one Brother
and one Sister), often one sits beside, and one opposite the Master, but
sometimes they sit both in the West, just as the Wardens in a continental
male lodge. If there are four of them, they sit always in two ‘mixed’ pairs in
the West of the lodge. Usually, their jewel is a hammer. However, a trowel
is also often used for all offfĳicers. The source of the use of the jewels for the
offfĳicers might be the ‘Clermont’ manuscript (Ado1761b):
… the Grand Mistress is at the right of the Master, wearing a blue collar
from which is suspended an Ark of Noah. The 2nd Inspector (female) is to
the left of the Master wearing the same collar to which is attached a Tower
of Babel.
The Master wears a Jacob’s Ladder on a same collar, the Grand Inspector
(female), a cross of the Holy Spirit, the Second Inspector has a mallet, and
the Director of Ceremonies a trowel, all appended to blue collars.
Despite the large number of diffferent jewels mentioned here, only the three
mentioned before (Jacob’s Ladder, Trowel and Hammer) became popular
in the end. Noah’s Ark appears only here, the Tower of Babel only also in
Ado1791E for one of the Grand Inspectors, and the ‘Croix du St. Esprit’ only
also in Ado1775a and Ado1776b, in both for the Grand Mistress.
In the ‘Clermont’ family, there are at least three sub-groups with respect
to this characteristic. In one (Ado1776, Ado1785c and Ado1812), there is
only one Grand Inspector, and both he and the Master wear a trowel. In
the next (Ado1765g and Ado1780d), there is also a second Inspector, also
wearing a trowel. In the third group (Ado1774e, Ado1774g and Ado1776b),
there is a male as well as a female Inspector, both wearing a Mallet, while
Ado1780a has one male, and Ado1775a one female Inspector, each wear-
ing a Hammer. However, in Ado1775a and Ado1776b, the Master wears a
Jacob’s Ladder.
Before entering the lodge room, the Candidate for the degree concerned
is properly prepared, i.e. she is (un)dressed in a particular way, which has
a symbolic meaning. In this family of rituals, there is not much uniformity
in the clothes which the Candidate has to take offf. It may be a glove, an
earring, and/or a cufff (‘manchette’). If it is specifĳied, it concerns usually
the right rather than the left one. Rather often, she has to take offf her left
garter, which is then usually replaced by a blue ribbon:
If the Candidate can be and wishes to be received, the Substitute Sister
removes the garter from her left leg and replaces it with a blue ribbon. And
takes the garter which she has removed to the Worshipful Master as a token
of her submission. (Ado1774e)
304 chapter eight
The ‘Clermont’ manuscript (Ado1761b) specifĳies furthermore:

The Candidate must be clothed as for her wedding day, at her breast a
bouquet of natural white flowers and in so far as is possible under this bou-
quet on her left side, a blue ribbon with a trowel appended, and wearing
white gloves.
But this rule is found only also in Ado1793a (a late copy of an early ritual)
and thus was not generally followed. Only Ado1780a seems to vaguely
remember it when it states that “The Candidate, once she has been made
a Companion must be clothed like a bride”, and that the Master presents
the newly advanced Companion “on the left side a bouquet of blue and
white flowers, to the edge of which is appended a trowel of gold, or other
metal, attached with a small blue ribbon”. This bunch of flowers is also
still mentioned in Ado1774e and Ado1774g: “He gives her a bouquet of blue
and white flowers which he places on her left side. At the base of the bou-
quet there must be attached a gold trowel fastened with a knot of blue rib-
bon. The Grand Inspector places a veil on her head” (Ado1774e). The here
mentioned veil may be a remnant of the being dressed as at her wedding.
However, in all three rituals Ado1774e, Ado1774g and Ado1780a, these
instructions do not pertain to the preparation of the Candidate before
her initiation, but rather to her dressing as a newly initiated Companion.
In all three degrees and in all traditions, the Candidate is fĳinally blind-
folded before she is led to the door of the lodge. In the second degree, the
preparation of the Candidate is in this tradition more or less the same as
in the fĳirst, while in the third the Candidate is only blindfolded. Only in
three rituals Ado1774e, Ado1774f and Ado1774g it is added that her throat
is covered “with a large kerchief as a symbol of modesty” (Ado1774e), a
feature otherwise characteristic for the ‘Grand Orient’ rituals.
As a rule, in this family the story of Eve and the apple is found ritualised
in the second degree, and there alone. The ‘Star of the East’, however, is
hardly ever mentioned.
Noah, Abraham and Jacob are in the majority of the versions from this
tradition, including all rituals from the ‘Duke of Brunswick’ sub-family,
mentioned in the oath of the third degree, which characteristically opens
as follows: “I promise and swear on this altar, honourable by the sacrifĳice
of Noah, Abraham and Jacob …” (Ado1761b). Noah’s ark, the tower of Babel
and Jacob’s ladder are usually depicted on the Tracing Board of the fĳirst,
sometimes also on that of the third degree. The word ‘Belba’ – which, by
being the inversion of the syllables of the word ‘Babel’, refers to the inver-
sion cum destruction of the Tower of Babel – is virtually always, i.e. in all
traditions, the ‘Word’ of the second degree. Specifĳic to the ‘Clermont’ tra-
dition, again including all rituals from the ‘Duke of Brunswick’ sub-family,
is that Noah’s ark, the Tower of Babel and Jacob’s ladder are mentioned
in the oath of the third degree: “I promise and swear … to never reveal …
what I now know about Jacob’s ladder, Noah’s Ark and the tower of Babel”
(Ado1761b). This is found in almost all rituals of this tradition, and only
once in a ritual from the ‘Grand Orient’ family (Ado1784). Jacob’s ladder
is furthermore climbed in the third degree of most rituals from this tradi-
tion. The number of catechism questions about Jacob’s ladder is rather
large (usually between 15 and 20) in this tradition only. The number of
questions from the third degree concerning Noah’s ark is rather high too,
ranging typically also between 15 and 20.
The order in which the components of the third degree are performed
is a further diffference between the several traditions. Four main types can
be distinguished in this respect:
A) To take the Obligation, to Work on the stone/box with the heart, to
climb Jacob’s ladder.
B) To climb Jacob’s ladder, to take the Obligation, to Work on the
stone/box with the heart.
C) To Work on the stone/box with the heart, to climb Jacob’s ladder,
to take the Obligation.
D) To Work on the stone/box with the heart, to take the Obligation.
If climbing the Tower of Babel is part of the ritual, it always precedes the
other actions. It is found in combination with two of the four basic types,
viz. with A and C.
In the ‘Clermont’ tradition, the usual order is A (to take the Obligation,
to Work on the stone/box with the heart, to climb Jacob’s ladder). Only
Ado1776 has C.
Already in Le Parfait Maçon (Ado1744b) the Candidate must, in (what
is there) the second degree (corresponding to the third in the Adoption
Rite), knock with a hammer on a stone at the table of the Master. The
presence of that stone and hammer are also there already mentioned in
the description of the lodge room. In the Adoption Rite, this action is
found in the third degree, and both the mention of the objects involved
and the description of the action are found in the rituals of all families.
Also not restricted to any tradition is the fact that here the stone is a box
which opens when one knocks on it and then turns out to contain a heart.
However, additional features are perfectly well family specifĳic. In the ‘Cler-
mont’ tradition it is above all the fact that after the action the Master asks
306 chapter eight
the “Brother Inspector what the Sister’s work has produced? The Brother
Inspector looks into the stone and from it he withdraws a heart” and that
the Master then explains this to the Candidate with the words: “the great
art of Masons is to transform men and render the hardest and most cruel
of hearts gentle, human and compassionate” (Ado1761b). These statements
are not only found in virtually all texts of the ‘Clermont’ family, includ-
ing the ‘Gages’ and ‘Brunswick’ sub-families, but the fĳirst one, although for
the fĳirst time popping up in the ‘Clermont’ manuscript of 1761, also occurs
in fĳive texts from the ‘Grand Orient’ family from Ado1772a onwards, in
Ado1772 / Ado1779b and Ado1772c of the third tradition, in all rituals of
the ‘Candeur’ family, logically then also in Ado1765h and Ado1802 of the
mix of ‘Grand Orient’ and ‘Third’ family, as well as Ado1780b and Ado1855a
which are not part of a defĳined family. The only remarkable exception is
‘Guillemain’ which lacks it, despite its roots in the ‘Clermont’ tradition. The
second statement too is found for the fĳirst time in the ‘Clermont’ manu-
script of 1761, but then also in Ado1772 / Ado1779b of the ‘Third’ tradition,
from Ado1776a onwards four ‘Grand Orient’ texts, Ado1779 and Ado1959
of the ‘Guillemain’ sub-family, Ado1802 and Ado1807 of the mix of ‘Grand
Orient’ and ‘Third’, and the ritual Ado1855a which does not belong to a
defĳined family. Here the exceptions are the ‘Gages’ sub-family and the
‘Candeur’ family, who systematically don’t have it. Also of the French lan-
guage ‘Brunswick’ rituals, only one has it (Ado1770d).
Virtually all versions of all traditions somewhere mention a ligament
or chain (‘chaîne’), sometimes also called fetters (‘fers’). Strangely enough,
the action involved is usually a rite in the fĳirst degree, while the catechism
question(s) giving the explanation is almost invariably found only in the
second degree. One might think that both were present in the fĳirst degree
in Le Parfait Maçon and got distributed over the fĳirst two degrees of the
Adoption Rite into which that developed, but this is not the case: neither
is found there. The formulations of both the rite and the explanation are
diffferent in the diffferent families of Adoption Rite rituals. In the ‘Cler-
mont’ family they look like this:
The very moment she stands up the Brother who is behind the Master nois-
ily throws a chain, keeping hold of the fĳinal link. The Master catches it and
briefly places it around the neck of the Candidate. (Ado1753)
[Ado1753 C3] Q. How were you made a Companion &c.
A. By a fruit and a ligament[.]
[Ado1753 C5] Q. What is the meaning of the ligament[?]
A. The strength of a friendship whose only foundation lies in Virtue[.]
The ‘Clermont’ manuscript states explicitly that the ligament is indeed

the chain: “[Ado1761b C2] Q. How were you made a Companion? A. By a
fruit and a ligament, which is a chain.” This answer is, however, atypical.
Another unusual variation is found in the ‘Gages’ manuscript (Ado1767),
which adds the question: “[Ado1767 C4] Q⸫ What is the ligament[?] A⸫
The garter which the Grand Master put on me[.]”. This interpretation is
confĳirmed by Ado1780b (family not identifĳied): “[Ado1780b C10] Q. What
did the Worshipful Master do then? A. He … had the chains removed from
me, and fastened a ligament around my left arm, …”. Clearly here the liga-
ment is not the chain, but rather the garter. However, each one of these
three statements occurs only once in the rituals I collected.
The rite with the chain occurs in the ‘Clermont’ tradition always after
the oath of the fĳirst degree is taken. Atypical in this family are Ado1775a
and Ado1785c. Ado1775a, the only printed edition in this family, has the
rite in the second degree, where the chain is imposed on the Candidate
already during her preparation before she enters the lodge.2 After she has
taken her obligation, her lips have been sealed, and she has eaten the
apple, “the Worshipful Master tells the Brother Inspector to remove the
fetters from her”. This is the only ritual in this family where the chain is
explicitly interpreted in a negative way. This formulation with the fet-
ters is otherwise characteristic only for ‘Guillemain’ (Ado1779) and those
rituals which were influenced by it: Ado1860, Ado1886, and the rituals
of the 20th century Adoption lodges of the Grande Loge de France from
Ado1925 onwards, but always in the fĳirst, not in the second degree as here.
Ado1785c specifĳies in the fĳirst degree: “during the time when she is taking
her oath the Bro⁙ who is behind the Worshipful Master throws the chain
around her neck and removes it after the oath”, which form is otherwise
found only in the ‘Grand Orient’ and the ‘Candeur’ families, but there in
the second degree.
The application of the ‘seal of discretion’, pasted with a trowel on the lips
of the Candidate, which we saw already in Le Parfait Maçon (see chapter 3)
and which was mentioned in La Franc-Maçonne as well (see chapter 2), is a
standard rite in the second degree of all rituals belonging to the ‘Clermont’
tradition, including those of the ‘Duke of Brunswick’ and ‘Guillemain’
2
This is characteristic for none of the families, but occurs incidentally in each one
of them: Ado1765c (‘Grand Orient’), Ado1772 / Ado1779b (‘Third’), Ado1779 (‘Guillemain’),
Ado1802 & Ado1807 (mix of ‘Grand Orient’ and ‘Third’), Ado1825c & Ado1855a (none of
the identifĳied families), Ado1860 & Ado1886 (‘Candeur’), and the rituals of the 20th century
Adoption lodges of the Grande Loge de France.
308 chapter eight
sub-families. Those from the decade 1774 to 1785 often mention what was
used as ‘cement’: ‘almond cream or paste’ (Ado1774e, Ado1774g), ‘cream’
(Ado1776, Ado1776b, Ado1780a), ‘cement’ (Ado1780c), or ‘of the savoury
juice’ (‘von dem wolschmeckenden Saft’) (Ado1785-Stendal).
Some, but certainly not all Adoption Rite rituals refer to the ‘four parts
of the world’, corresponding to the four main directions of the wind used
to indicate the orientation of the lodge. Soon these become associated with
Asia, Europe, Africa and America, which – still later it seems – become
referred to as ‘climats’. In the ‘Clermont’ tradition, most rituals don’t
have these references, but some do. Ado1765g, Ado1780c and Ado1780d
state in the description of the tracing board (‘tableau’ or ‘loge’) for the
third degree: “In the four corners of the Lodge [= the Tracing Board!] four
fĳigures depicting the four parts of the world, that is Europe etc. each with
their own attributes” (Ado1765g). Ado1774g has the catechism question:
“[Ado1774g A16] Q. What are the points[?] A. Europe where the very Esti-
mable [sic!] is seated, Asia and Africa where the male and female masons
are seated, and America where the Inspectors are”. Clearly this is wrong.
The East where the Master sits should be Asia, not Europe, etc. Ado1776
has a footnote, stating: “There are some Lodges where the East is called
Asia, the West Europe, the South Africa and the North America”. That
is indeed the logical form which in the course of time would become
dominant.
In each of the three degrees the Candidate takes an oath, but the for-
mulation of these three oaths is diffferent in the diffferent traditions. In the
‘Clermont’ tradition, those found in the ‘Clermont’ manuscript (Ado1761b)
are paradigmatic:
[1] … she kneels down in front of him on one of the steps having placed her
right hand on the table of the Worshipful Master who then says to her: If
you wish to be admitted among the Brothers and Sisters of this lodge, then,
before you can learn anything, you must bind yourself by a solemn oath that
contains nothing against our religion or any social virtue. Are you ready to
take it? She replies yes. He then has her repeat after him [the] oath. I swear
and promise in the presence of the Great Architect of the Universe, and by all
that defĳines a virtuous woman, to keep the secret of masonry which is about
to be entrusted to me on pain of being struck down by the celestial sword,
and to be swallowed by the deepest abyss. I desire therefore, in order to
protect myself, that a portion of that fĳire which dwells in the uppermost
region of the air should inflame my soul by purifyng it and enlightening it
in the paths of virtue. So help me God[.]
[2] … the M[aster] says: That is enough. Bring her to me. Stepping offf with
her right foot she kneels at the foot of the throne. The M[aster] aks her:
Have you not broken your oath and do you wish to keep it? To which she
replies. Swear to me, he says, on the same pains never to reveal, nor write,
the secrets of lady masons[.] I swear it. To always love your Brothers and
Sisters. I swear it. To never eat the seeds of an apple. I etc. Finally to go to bed
on the night following your initiation with …….. the garter of the order which I
am going to give you and never to reveal the secret of this garter to anyone[.]
I so promise and swear.
[3] … he tells the Brother Inspector to remove her blindfold and have her
advance barefoot to the foot of the altar where she recites the following
obligation. Obligation. I promise and swear on this altar, honourable by the
sacrifĳice[s] of Noah, Abraham and Jacob, under the watchful eye of my Broth-
ers and Sisters here assembled, never to reveal to anyone, least of all the
uninitiated, the smallest part of the secrets of masonry, and to explain noth-
ing, not even to an Entered Apprentice or a Companion, of all that I now know
about Jacob’s Ladder, Noah’s Ark and the Tower of Babel. To zealously guard
the words, signs and tokens of a Mistress, to carefully examine all those who
claim to be Masters or Mistresses before entrusting myself to them. Further-
more I promise to love, protect and aid my Brothers and Sisters at all times
to the best of my ability. All these things I promise on my word of honour. I
agree that if I perjure myself I will incur the scorn, shame and infamy that all
good Masons reserve for those who perjure themselves. So help me God.
Those formulations, which (always with some variation) are specifĳic for
this tradition, have been italicised. The other parts are either specifĳic for
this manuscript, or to be found in most traditions. Especially the impre-
cations at the end of the oath for the fĳirst degree are virtually identically
recurring throughout the vast majority of the texts I collected, indepen-
dent of the tradition to which they belong. The formulation in this man-
uscript (Ado1761b) that the oath is taken “in the presence of the Great
Architect of the Universe” is a variation on the more commonly found “in
the presence of the creator of all things”.
During the diffferent initiations, the Candidates usually receive some
attribute by which it is made visible that they have acquired the degree
concerned. In the fĳirst three degrees of the Adoption Rite in general, attri-
butes used in this way include the apron with diffferent colours of the lin-
ing and boarding and the flap worn upwards or downwards, female and
male gloves, a garter – often referred to as the garter of the order – with
the words ‘Virtue & Silence’, a bunch of blue and white flowers with a blue
ribbon and a golden trowel hanging from it, a white veil, a collar (sautoir)
or sash with a golden trowel or other jewel, and a golden trowel on a
short ribbon worn on the breast. In the ‘Clermont’ family of rituals, the
attributes for the fĳirst degree are usually the white apron, probably with
white lining and boarding, and white gloves. Only rarely is it mentioned
explicitly that the Candidate receives, besides female gloves for herself,
also male gloves which she may give to the man she regards most worthy
310 chapter eight
(Ado1761b, Ado1776, Ado1780c), but this may have been the usual practice
also where it is not mentioned explicitly. Only in two cases (Ado1774e and
Ado1774g) it is mentioned that the flap of the apron is worn downwards
from the second degree onwards, which implies that it was worn upwards
in the fĳirst degree. The garter, with only one exception (Ado1776b) always
called ‘garter of the Order’, is twelve times (out of 17 versions) mentioned
to be given in the second degree, but in fĳive of these cases, it was given
already in the fĳirst degree as well (sic!). The bunch of flowers, as described
above, is mentioned in fĳive versions only, but all of them belong to this
family. In one case (Ado1776) it is given in the fĳirst degree, in the other
four (Ado1774e, Ado1774g, Ado1776b and Ado1780a) in the second. Of
these, only Ado1776b does not mention that a golden trowel is hanging
from it.3 The white veil, which all members wear in the second degree,
and which is mentioned in Le Parfait Maçon (1744, = Ado1744b) already, is
also only rarely mentioned, but again – with only one exception, Ado1886
– only in the ‘Clermont’ family. Here it occurs in fĳive versions (Ado1765g,
Ado1774e, Ado1774g, Ado1780c and Ado1780d). A collar or sash is found
in the ‘Clermont’ family of rituals somewhat more often than in the other
traditions, namely in eight (out of the same 17) versions. Here it is given
once in the fĳirst, four times in the second, and three times in the third
degree. A trowel or other jewel is given in the majority of all versions of
all traditions. It may be given in any of the degrees, even though the text
of the third degree often states that it is the distinguishing symbol of a
Mistress (e.g. Ado1774f).
The ‘Marquis de Gages’ Sub-Family

These are the rituals, which were practiced in the Austrian Netherlands
(today Belgium), at the time when François Bonaventure Joseph du Mont,
Marquis de Gages was Provincial Grand Master there, fĳirst from 1765 to
1770 under the French Grand Master (Clermont), and then from 1770 to
1786 under the English one. It concerns a group of only four, very simi-
lar manuscript texts, which I all estimate of ca. 1767 [Ado1767, Ado1767a,
Ado1767a bis, Ado1767b]. No doubt the most important one is that pro-
duced for the lodge of the Marquis de Gages himself [Ado1767]. They
3
“Jl lui donne un Bouquet de fleurs Bleux Et blanches qu[’]il lui pose au Coté gauche.
au Bas du bouquet doit Etre attaché une truelle d[’]or avec un noeud de ruban Bleu”
(Ado1774e).
share most characteristics with the rituals of the ‘Clermont’ Family, but
there are also diffferences.
The three full-blown texts we have of this sub-family show still two dif-
ferent opening statements, so that these cannot be regarded specifĳic for
this sub-family. They also do not specify the jewels of the main offfĳicers.
However, characteristic are for example the following features. The Can-
didate for the fĳirst degree is not only blindfolded, she also has to take offf
“all metallic substances which you have on your person such as money,
buckles, earrings, crosses, rings, in a word anything metallic” (Ado1767),
as well as her shoes. When she gets the second degree, she has again to
take offf her metals, as well as her right garter, but – highly exceptional –
“her eyes are not blindfolded” (Ado1767). Finally, before getting her third
degree, she is presented with water, with which she has to wash “her eyes,
mouth, ears and temples” (Ado1767). All this is quite diffferent from the
other traditions.
Passwords are rarely used in the Adoption rituals for the fĳirst three
degrees, but in this family they are. The password in the fĳirst degree is Pir,
that of the second degree Topiqua or Topica, and that of the third degree
Makariotin, said to mean fĳire, obedience and bliss respectively (also found
in Ado1772a, which’s catechisms are ‘Grand Orient’).
Though the story of Eve and the apple is here also ritualised in the
second degree, and there alone, both the test by fĳire and the voyage from
Death to Life are absent, and the promise not to eat the seeds of the apple
is not part of the obligation in that degree, but the story is always depicted
on the Tracing Board of the second degree, which is also explained by
the Orator.
As opposed to the main ‘Clermont’ family, in this sub-family the start
of the oath of the third degree does not mention Noah. Also the twelve
questions from the catechism concerning Noah are not found in the third,
but in the fĳirst degree. Indeed, these rituals have the Candidate climb up
Jacob’s ladder into the Ark in the fĳirst degree: “The Grand Master com-
mands that she be made to pass under the arch of steel, then climb Jacob’s
Ladder, then pass into the Ark” (Ado1767). Indeed, Jacob’s ladder is in this
tradition mentioned only in the fĳirst degree. There, not only that ladder,
but also Jacob sleeping and dreaming, are depicted on the Tracing Board,
which is elaborated on by the Orator. The tower of Babel is not mentioned
in the oath of the third degree either. However, in this sub-family, and –
with the exception of Ado1775b (‘Grand Orient’ tradition) – here alone, its
story is told in the second degree. Also the rather few catechism questions
concerning it are found only in the second degree.
312 chapter eight
In the ‘Gages’ sub-family, the order in which the components of the

third degree are performed is: fĳirst to work on the stone/box with the
heart, then to take the obligation (order D). This is the order normally
found in the ‘Grand Orient’ family. The rituals of this sub-family mention
with respect to the ‘work’ of the Candidate in the third degree on the box
with the heart only what the Candidate does and that the Senior Warden
reports the result to the Master.
The ‘Gages’ manuscript (Ado1767) does not mention the rite with the
chain, though during the opening of the second degree, the question “how
were you passed to be a Companion?” is answered: “by a fruit and a liga-
ment”. We must therefore assume that this is only an omission. Ado1767a
and Ado1767b do describe the rite, but in a formulation not found any-
where else. After the Candidate has taken her obligation of the second
degree: “when in this degree the Grand Master has the lady mason arise
in order to place the Garter of the Order on her, the exterminating angel
throws a chain of ribbons over her head which goes round both her and
the Grand Master, and which acts as the sash of the Order or the gar-
ter” (Ado1767b). Here, then, the chain is indeed the garter. The catechism
questions concerned are also in the second degree and are the usual ones
for the ‘Clermont’ tradition.
The application of the ‘seal of discretion’, which is a rite in the second
degree of all other rituals of the large ‘Clermont’ family, is found here in
the fĳirst degree. None of these rituals mention what paste is used to seal
the lips of the Candidate. Also, none of them mention the four parts of
the world in any form.
The three oaths are, in all three versions we have of the rituals in this
sub-family, somewhat diffferent. In the basic ‘Clermont’ family, the fact
that the ‘Clermont’ manuscript mentions that in the fĳirst degree the Can-
didate holds her right hand “on the Worshipful Master’s table” is rather
an exception than the rule. In this sub-family, however, both Ado1767 and
Ado1767b mention that she places her right hand “on the Gospel”, whereas
in Ado1767a it is held “on the book of Constitutions”. In the second degree,
Ado1767b specifĳies again that she holds her (probably also right) hand “on
the Gospel”, whereas according to Ado1767 it is placed “on the Bible” and
Ado1767a does not mention this feature. Both Ado1767a and Ado1767b
mention for the fĳirst degree, that she holds “a square” in her left hand,
whereas Ado1767 specifĳies that the Master “has her hold the point of the
compasses which she holds in her left hand on her heart”. Ado1767 has
the formulation “in the presence of the creator of all things”, but both
Ado1767a and Ado1767b don’t. In the second degree, all texts form this
sub-family miss “always to love my Brothers and Sisters” and “to never
eat the seeds of an apple”, but they all have the section about the garter,
which, however, is rather extended:
… I swear and promise to go to bed tonight with ..… The Grand Master stops
and says to her: consider, my Sister, before you say any more, if there is
anything in your heart which would prevent you from completing your obli-
gation. There is still time to withdraw. I could name someone who would
perhaps alarm your modesty, but if you go on to complete it you will be
constrained to keep your word. Consider, therefore, if you wish to withdraw.
The lady Mason, having replied no, [and] that she wishes to continue, the
Grand Master has her carry on by having her say: I swear and promise to go
to bed tonight with the garter of the Order, if the Worshipful Master deems
me to be worthy to receive it. (Ado1767)
In the third degree, the oath is missing all the features, which are char-
acteristic of the ‘Clermont’ family. In stead, both Ado1767a and Ado1767b
have the Candidate promise “to be on the side of the Masters against
rebellious Companions or Apprentices”, a formulation outside this sub-
family only found in Ado1793a.
The attributes, distinguishing the degrees, are in this sub-family unam-
biguous: an apron (not further described) and gloves in the fĳirst, the ‘gar-
ter of the Order’ in the second, and nothing further in the third degree.
The ‘Duke of Brunswick’ Sub-Family

These are the rituals, which were probably used, in their French manu-
script form, in military lodges in the army under Ferdinand, Duke of Bruns-
wick, who became in 1770 English Provincial Grand Master for Brunswick.
This too is a rather small group of closely related texts: seven manuscripts
in French (Ado1770, Ado1770b, Ado1770c, Ado1770d, Ado1770e, Ado1789,
Ado1799a), one in German (Ado1785-Stendal) and two printed editions
in English (Ado1765E, Ado1791E). These rituals too share most character-
istics with the rituals of the ‘Clermont’ Family, but there are again also
diffferences.
Characteristic for the rituals of this sub-family are for example the fol-
lowing features. No less than 7 out of these 10 texts start with “The room
must be set out in white”, one of the forms also found in the main ‘Cler-
mont’ tradition, deviations being Ado1789, the German Ado1785-Stendal,
and the English and rather late edition Ado1791E.
In this sub-family, there are two male Inspectors. As a rule, the Master
wears a Jacob’s Ladder, the Senior (First) Inspector a Hammer, and the
Junior (Second) one a Trowel. The Candidate for the fĳirst degree has to
take offf her left earring and her necklace before she is led blindfolded to
the door of the lodge room. Before she gets her second degree “a Brother
314 chapter eight
goes to collect the Apprentice, conducts her to the chamber of prepara-

tion, places a white veil on her head tied with a knotted ribbon, blindfolds
her eyes, removes the garter from her left leg (this garter should be a blue
ribbon which has been given to the Candidate) [and] attaches it to her
right arm”. Before her third degree, the Brother who prepares her only
takes offf “the right sleeve” (Ado1770) / “her right rufffle, and blindfolds
her” (Ado1765E). As in the previous sub-family, the combination of these
preparations for the three degrees is quite unique.
In the second degree, these rituals have, instead of the ‘Star of the
East’ (typical for the ‘Grand Orient’ family), “the north star, represent-
ing the star of life” [Ado1765E] (‘l’Etoille du Nord, qui represente l’Etoile de
Vie’ [Ado1770]). Also, only in this family, the ritual for the second degree
always contains the instruction:
It must be observed to the sister, that all that she has seen must be received
by her in a mystical sense, and not in a literal; for the sight of death is to call
her to mind that state of man after the fall, and that it happened through the
imprudence of her sex. Yet after the day of wrath succeeds the day of mercy,
by the favour then shewn, in introducing her to the place of happiness, signi-
fĳied by the meeting of the brothers in the second terrestrial paradise, and by
admitting her afterwards to our table and to our nourishment, which is the
tree of life, by instructing her in the knowledge of masonry. (Ado1765E)
As in the main Clermont family, so in all rituals from this sub-family too,
the start of the oath of the third degree mentions both Noah and the tower
of Babel. The number of catechism questions from the third degree con-
cerning Noah’s ark may be as high as 21 (Ado1770, Ado1770b, Ado1770e),
those about the tower of Babel as many as 12. The ark, the tower of Babel
and Jacob’s ladder are always depicted on the Tracing Boards of both the
fĳirst and third degrees, but they are interpreted in the fĳirst degree only.
Jacob’s ladder is climbed in the third degree, like in the rituals of the main
‘Clermont’ family. But specifĳic to the Brunswick sub-family is, that this lad-
der is also worn by the Master of the lodge as the distinctive badge of his
offfĳice (see above). This is further found within the general ‘Clermont’ fam-
ily only in three other versions (Ado1761b, Ado1775a and Ado1776b), while
in the ‘La Candeur’ family only the edition of Ragon (Ado1860) and in the
‘Grand Orient’ family only two versions (Ado1780e and Ado1784) have it.
But it is normal within the ‘Third’ tradition and the mix of ‘Clermont’ and
‘Third’ tradition, as well as in the rituals in use in the 20th century from
1907 onwards. These last ones probably copied it from Ragon.
In this sub-family, the order in which the actions in the third degree
are performed is: fĳirst to climb Jacob’s ladder, then to take the obligation,
and fĳinally to work on the stone/box with the heart (order B). However,
this order is not unique for this tradition, as we shall see. Curiously, the
description of the ‘work’ of the Candidate on the box with the heart is
in this sub-family usually restricted in the same way as in the ‘Gages’
sub-family in that it states only what the Candidate does and that the
Senior Warden reports the result to the Master. The exceptions are the
non-French texts (Ado1765E, Ado1785-Stendal, and Ado1791E) as well as
the French language Ado1770d, which also have the explanation of the
Master that “The master says, that is the grand art of masonry to transform
mankind; by rendering those hearts mild and humane, which were before
the most obdurate and cruel” (Ado1765E).
With the exception of Ado1785-Stendal, which here follows the form of
the main ‘Clermont’ family, the rituals of this family have the rite with the
chain not in the fĳirst, but in the second degree. It is also not placed on the
Candidate after, but immediately before the taking of the oath, and it is
explicitly interpreted positively:
… the master asking her if she has not broke[n] her oath, and if she still
persists in keeping the same, on her answering, he puts a chain about her
neck, telling her she must not look on that as slavery, for it only represents
the tie of friendship. Then laying her naked right hand on the altar, he gives
her the oath in these words. … After she has taken the oath, the master
takes her by the right hand, raises her, and takes offf the chain from her
neck, … (Ado1765E)
The catechism questions concerning the chain are, as usual, also in the
second degree and are those normal for the ‘Clermont’ family. The appli-
cation of the ‘seal of discretion’ is found in the second degree, just as in
the rituals of the ‘Clermont’ family generally.
Like three of the rituals of the ‘Clermont’ family generally (see above),
so virtually all the rituals of this sub-family specify in the description of
the Tracing Board (‘tableau’, ‘loge’) for the third degree: “in the 4 corners
of the lodge [= Tracing Board] 4 fĳigures representing the 4 parts of the
world each with their attributes” (Ado1770). Ado1785-Stendal has about the
same in a catechism question: “34. What is the meaning of the 4 emblems,
which occupy the 4 corners of the Tracing Board? The 4 parts of the world”.
Ado1791E has a completely deviant (and very long) description, mention-
ing as the four parts of the world Asia (East), Europe (West), Africa and
America, and states that “To prove the universality of our science, repre-
sentations of the four quarters of the globe are introduced”. These ‘repre-
sentations’ are emblematical fĳigures, which are described in detail.
316 chapter eight
The formulation of the oaths found in this sub-family closely follows

that of the general ‘Clermont’ family, the most distinguishing feature
being that in most texts the Candidate places in all three degrees her
naked right hand on the table of the Master, usually referred to as the
Altar. In the general ‘Clermont’ family, this is found in the fĳirst degree
of Ado1761b (see above), as well as in the fĳirst and/or third degree in
the rituals from Ado1774e to Ado1780d. In Ado1770, Ado1770b, Ado1770c
and Ado1799a she also holds in the fĳirst degree a trowel in her left hand.
Outside this sub-family, only Ado1765h mentions the same (and in the
second degree an apple).
The attributes distinguishing the degrees are in this sub-family the
(not further described) apron and gloves in the fĳirst, the ‘garter of the
order’ in the second, and the trowel in the third degree. Therewith, these
rituals represent in this aspect the paradigmatic case. The Stendal-ritu-
als (Ado1785-Stendal) mention for the fĳirst degree both female and male
gloves explicitly, while the apron of the second degree is said to be bor-
dered “with a blue and white ribbon”. The same rituals give a trowel of
diffferent metal in each degree: unspecifĳied in the fĳirst, silver in the sec-
ond, and gold in the third. This, however, corresponds exactly with what
is usual in the male lodges of the Große Landesloge von Deutschland, the
Grand Lodge to which the lodge in Stendal belonged.
The ‘Guillemain de Saint-Victor’ Sub-Family

All the rituals in this group are either editions of [Louis Guillemain de
Saint-Victor]: La vraie Maçonnerie d’Adoption, Londres [= Paris?] 1779
[Ado1779], or manuscript copies of (part of ) those, though Felix Martin:
La vraie Maçonnerie d’Adoption. Respectable Loge de la Trible Union de
l’Orient de Sauve. Notes du Père Martin – capucin [Ado1779c] may in fact be
the source for Guillemain’s version. Probably more than twenty editions
were published from 1779 to at least 1807 and manuscript versions date
from the same period. Despite its popularity, only the rituals in use in the
Adoption lodges of the GLF in the 20th century were often influenced by
it. Since Guillemain wanted to be a reformer of the masonic rituals, those
which he published contain many diffferences with any older version. Yet,
though he writes to have had quite a number of manuscript rituals before
him, his rituals are still in the ‘Clermont’ tradition only, hardly influenced
by those from any other family.
The three degrees start with sections, headed by the titles “Dignités &
Bijoux” (fĳirst), “Appartement de la droite” (second), and “Attelier” (third
degree) respectively. Interestingly this is not only the case with Guille-
main’s editions and those texts which obviously copied them, but also
with the Thuileur, written by Comte A.A. de Grasse Tilly in 1818 for the
“Rite Écossais Ancien et Accepté et Rite Moderne”. In this family, there
are two Inspectors and two ‘Dépositaires’, a male and a female one in each
case, and all offfĳicers wear a Trowel as a jewel of their offfĳice. The rituals
of the Adoption lodges of the Grande Loge de France follow from 1907
onwards this tradition, except that here there are no male offfĳicers in the
Adoption lodges anymore, although the Master of the corresponding male
lodge must be present.
The Orator is clothed in a Capuchin cloth. Guillemain describes the
preparation of the Candidate only for the second degree: “the Orator …
has her remove all diamonds and other jewels she may have as a sign of
humility, and asks for her left garter and when he has received it he blind-
folds her eyes and leads her into the Lodge”. For the other two degrees
she seems to be blindfolded only. In the rituals of the Adoption lodges of
the Grande Loge de France from 1912 onwards, the Candidate for the fĳirst
degree has to give “all metal things and jewellery she may have on her” to
the Sister who prepares her, and “the Candidate is then led to the door of
the Temple by the S[ister] Deacon (‘Experte’), blindfolded and the wrists
bound by an iron chain” (Ado1912). For the second and third degree, the
Candidate is only blindfolded.
The little tables before the Wardens are pentagonal. In the second
degree, the Candidate takes the apple, not from the Master but from
the snake, and thus is strongly reprimanded for her imprudence and the
severity of her fault is pointed out to her. However, the Master then for-
gives her her mistake. In fact, this means a ‘correction’ of the story of
Eve and the snake, returning to its traditional interpretation (compare
chapter 3). The rituals of the Adoption lodges in the 20th century com-
pletely dropped the story of Eve.
One of Guillemain’s innovations was that he moved Noah’s ark to the
second degree.4 As a result it is depicted on the Tracing Board of that
(and the third) degree, and also the 13 catechism questions concerning it
were moved there, but it plays no role in the action of the ritual, which
is restricted to the theme of Eve and the snake. The rituals from 1930
4
In the rituals of the ‘Third’ tradition, the address retelling the story of the Ark of Noah
is a central issue in the second degree. But in Guillemain’s ritual, the Ark is found in this
degree only on the Tracing Board and in the catechism.
318 chapter eight
onwards have followed this example: here too the ark is found exclusively
in the second degree and, like in the rituals of the ‘Marquis de Gages’
sub-family, the Candidates climb into the ark, though here not by means
of Jacob’s ladder:
The Candidates are led without a blindfold to the door of the Temple which
is open, and they are told to advance in a straight line.
They have scarcely set offf before thunder and hailstones are heard, but as
soon as they have gone past the two (female) Inspectors and set foot on
the Tracing Board that represents the Ark, the noise ceases and the light is
turned on at once as bright as possible. (Ado1932)
In Guillemain’s ritual, not only the ‘Word’ of the second degree is the
usual Belba, also the password of the third degree is Babel. A real innova-
tion, however, is that in the third degree the Candidate has to climb a
mini representation of the tower of Babel. Both these elements were
copied by Ragon (Ado1860) and – probably from there – by the Spanish
rituals of 1906, which were translated into French by Sister Granjean
Gardès in 1911 (Ado1911). From 1930 onwards, they were copied again in
the rituals of the Adoption lodges of the GLF, though the ‘Word’ of the
second degree became Aischah, the name of the third wife of Mohammed,
which seems a pure innovation.5
Jacob’s ladder was assigned by Guillemain exclusively to the third
degree, and thus is found only on the Tracing Board of that degree. It is
also climbed there. The ‘Sign of the Ladder’ (the right hand placed on the
breast with the fĳingers spread in order to represent its fĳive rungs), men-
tioned already in Ado1761b, used to be practiced in the fĳirst degree before
Guillemain, but he moved that as well to the third degree, and after him
it is found there occasionally, namely in Ado1810a (‘Grand Orient’), Ragon
(Ado1860, ‘La Candeur’), Spain 1906 (Ado1911), and the rituals of the Adop-
tion lodges of the GLF from 1930 onwards. The influencing may well have
been from Guillemain to Ragon to Spain to the GLF lodges.
5
“[118] Aischah, the third wife of Mohammed, was a daughter of Abubakr who, because
of her, received, besides his original name Abdallah, this nickname, which means: father
of the virgin. [119] This was because she was the only one among the wives of Moham-
med who was still a virgin when she married. Her martial courage carried her sometimes
to bold enterprises, and she died soon after a lost battle against the Calif Ali, which left
her a prisoner in his hands. Among the followers of Mohammed she gained, through her
sagacity and her dignity, such a confĳidence and such a lively veneration, that they called
her Nobiah, that is, prophetess” (Damen Conversations Lexikon, Vol. 1, Leipzig 1834, 118–119.
Also Pierer’s Universal-Lexikon, Vol. 1, Altenburg 1857, 232).
As to the order in which the actions in the third degree are performed,
Guillemain follows that of the main ‘Clermont’ tradition but preceded by
climbing the Tower of Babel, which thus is followed by fĳirst taking the obli-
gation, than working on the stone/box with the heart, and fĳinally climbing
Jacob’s ladder (order A). Despite the fact that this same order is followed
by Ragon (Ado1860), the Spanish rituals (Ado1911) use, after the climbing
of the Tower of Babel, the order found in Ado1776, viz. fĳirst to work on the
stone/box with the heart, then climbing Jacob’s ladder, and fĳinally taking
the obligation (order C). It is this order, which was then adopted for the
rituals for the Adoption lodges of the Grande Loge de France from Ado1930
onwards. Only in Ado1959 the order was changed into: fĳirst climbing the
Tower of Babel, then climbing Jacob’s ladder, then working on the stone/
box with the heart, and fĳinally taking the Obligation, an order which is
found nowhere else.
Besides that the box and tools for the ‘work’ of the Candidate are men-
tioned in the description of the lodge-room, and that the action of the
work itself is described, Guillemain also includes its interpretation, how-
ever this time not given by the Master but by the Inspector and in difffer-
ent words:
“My dear Sister, this Box in the shape of a stone which you see, and the heart
which your work has produced, are the symbols of the ethics of Masonry,
which, by the virtues they teach, seem to leave to men only the essential
qualities they share by making them gentle and compassionate”: then taking
the Box, he carries it to the Worshpful Master who congratulates the Sister
on her work … (Ado1779).
This text is not included in either of its forms in the rituals for the third
degree which we fĳind from Ado1930 for the Adoption lodges of the Grande
Loge de France. The only exception is Ado1959, the ritual which was writ-
ten for lodge ‘Cosmos’ when it separated from the Grande Lodge Féminine
de France at the moment that this introduced the rituals of the Ancient
and Accepted Scottish Rite instead of those of the Adoption Rite. Here the
Worshipful Mistress pronounces the traditional text: “It is the great Art
of M[asons] to transform the hardest and most cruel of hearts and make
them gentle, compassionate and humane” (Ado1959), but when the rituals
of lodge ‘Cosmos’ were revised in 1979, two years after the lodge joined the
Grande Loge Féminine de France, this text was dropped again (Ado1979).
The Spanish rituals, however, had formulated an alternative formulation:
S[ister] Orator[:] My dear S[ister], this box represents a stone and the heart
your work has produced constitutes a symbol which, like all mas[onic]
320 chapter eight
emblems, has a moral interpretation; it signifĳies that [by] the enslavement

submission of your intelligence by to the sublime maxims which our Order
teaches, and by the practice of those virtues which you have observed con-
stantly in our lodge, your heart has opened itself to perfection and to work-
ing faithfully. (Ado1911)
This text was incorporated in Ado1930 as:
The S[ister] Deacon (‘Experte’) My V[ery] D[ear] S[ister], this box repre-
sents a stone and the heart your work has produced constitutes a symbol
which, like all mas[onic] symbols, has a moral interpretation: it signifĳies that
by the submission of your intelligence to the sublime maxims which our
Order teaches, and by the practice of those virtues which you have observed
constantly in our L[odge] your heart has opened itself to perfection and to
working, through faith. (Ado1930)
The virtual identity of these two texts leaves no doubt about the source
for this phrase in Ado1930. And in this form it has stayed until today.
Meanwhile, Guillemain also invented an introduction by the Master to
the work of the Candidate:
Madame, as the Degree to which you aspire can only be gained through
work and confĳidence, I cannot yet reveal its mysteries to you, since you
still have one of its tasks to complete; that is why the Brother Inspector will
conduct you to the Masters’ Lodge, where you will fĳinally convince us by the
zeal and ardour which you demonstrate, that you are worthy of the august
rank you solicit. (Ado1779)
This text was copied by Ragon (Ado1860) (and Taxil: Ado1886) and prob-
ably from there by the Spanish rituals (Ado1911) and then by all those for
the lodges of the Grande Loge de France from Ado1930 onwards, though
in shortened form: “The S[ister] Director of Ceremonies will conduct you
to the workshop of the Mistresses where you will succeed in convincing
us, by your zeal and ardour, that you are worthy of the august rank you
solicit” (Ado1930).
The placing of the chain on the Candidate takes place in the fĳirst
degree, while the catechism questions explaining it are in the second, as
usual. However, this is one of the few rituals where the rite is performed
as soon as the Candidate enters the lodge: “the Worshipful Master com-
mands that the Candidate be admitted into the Lodge. Immediately the
Orator binds the hands of the Aspirant with a chain of tin (‘fer blanc’)
and hands her over to the Junior Deacon (‘Introductrice’) who leads her
into the Lodge” (Ado1779). Furthermore, it is interpreted in an explicitly
negative way, indicating the chain again as fetters: “the Grand Master says,
my dear Brothers and Sisters, let us open the door of virtue to her, and
remove her fetters, only those who are free can enter into our Temples”.
If the ligament of the catechism questions in the second degree were to
refer to this chain, then its interpretation there as “The strength of a per-
fect friendship whose only basis is virtue” would be incompatible with
its interpretation in the ritual for the fĳirst degree. Maybe, then, this liga-
ment is here supposed to refer again to the garter of the Order, but even
that seems unlikely. I rather assume that this negative interpretation of
the chain was imported from one of the ‘higher degrees’, viz. that of ‘Per-
fect Sister’ (‘Parfaite’), which concerns the transfer from slavery to liberty
(see the section on ‘high degrees’ below). Precisely this was the only ‘high
degree’ maintained by Guillemain.
The application of the ‘seal of discretion’ is again found in the second
degree, just as in the rituals of the ‘Clermont’ family generally. There is
no specifĳication of the substance used, nor mention of the cleaning of
the mouth of the Candidate afterwards, and it is never called the ‘seal
of Masonry’. This also holds (as far as they have a second degree) for all
the rituals from the 20th century, which I regard part of this family, with
the exception of the ‘Spanish’ rituals (Ado1911), which here follow Ragon
(Ado1860, see the ‘Candeur’ family), rather than Guillemain.
The ‘four parts of the world’ are mentioned by Guillemain in the descrip-
tions of the Tracing Board (‘tableaux’) for all the three degrees. Those for
the fĳirst and third also specify that they are “shown by four painted fĳig-
ures”. The ritual for the fĳirst degree furthermore states correctly that “the
end of the room is called Asia, the side on the right of the entrance Africa,
the left hand side America, and the entrance Europe”. Ado1911 partly fol-
lows ‘Guillemain’, but is also influenced by Ragon (Ado1860) and Taxil
(Ado1886). From Ado1930 onwards, the rituals of the Adoption lodges of
the Grande Loge de France prescribe that the ‘tableau’ of the third degree
“will represent the four quarters of the world (climes)” and mention the
“African climes” (South) and the “American climes” (North). Clearly then,
the East will have been called Asia and the West Europe. The influence
of the Ancient and Accepted Scottish Rite shows here by the fact that for
the fĳirst time the fĳirst Inspector, sitting in the South-West, commands the
American climes in the North and the second, sitting in the North-West,
the African climes (in the South) in stead of the other way round.
The formulation of the three oaths in Guillemain’s rituals closely fol-
lows the ‘Clermont’ form. Only in the fĳirst degree, the phrase “by all that
can characterise a virtuous woman” is missing. Somewhat unusual for the
‘Clermont’ tradition is the statement that the oath is taken “before this
august Assembly”, which ‘Guillemain’ has in both the fĳirst and the second
322 chapter eight
degree. This phrase is found in a number of rituals spread over all tradi-
tions, including ‘Clermont’, but in the fĳirst degree consistently only in the
‘Third’ tradition, and it is found even more rarely in the second (before
the 20th century) and third (fĳive times each). The ritual Ado1930, how-
ever, included it in the fĳirst version of the second degree for the Adoption
lodges of the Grande Loge de France (probably copying ‘Guillemain’), and
there it remained.
The phrase “I further promise to love, protect and help my Brothers and
Sisters at all times to the best of my ability” is absolutely standard in the
oath for the third degree. Even in the ‘Clermont’ manuscript (Ado1761b),
a shortened version, “to always love your Brothers and Sisters”, is found
already in the second degree as well. Before 1900, however, only two ritu-
als (Ado1777 and Ado1810a, both ‘Grand Orient’) have it in the fĳirst. Apart
from Ado1777, the early 20th century Spanish rituals, translated into French
in 1911, were the fĳirst to have it in all three degrees. Already in Ado1907,
when only a degree for the fĳirst degree was designed, it was included in
a remarkably modifĳied form: “I swear to love my Brothers and Sisters, to
consider them as if they were my own flesh and blood, as if it were I who
had given birth to them” (Ado1907). When from Ado1930 onwards there
are also rituals for the second and third degree, the phrase in its classical
form is included there as well: “I further promise to love, protect and help
my B[rothers] and my S[isters] whenever I may have the occasion to do
so” (second degree) and “I renew the promises I made in my previous
obligations to love, protect and help my B[rothers] and S[isters] whenever
I may have the occasion to do so” (third degree). And it remained that
way until today. In Ado1931b, only in the fĳirst degree, “aimer” (to love)
was changed into “aider” (to help), probably as an ordinary typing error.
Ado1935, however, copied the mistake, and it is still there in the version
in use today.
A diffferent specifĳic feature of the 20th century rituals is the descrip-
tion of the position of the hands while taking the oath in the fĳirst degree.
Already Ado1901 states that the Candidate has “the right hand placed
over the Square and the left hand on the heart”. From the fĳirst 20th cen-
tury rituals for the third degree onwards, the Candidate there “places her
right hand on the book of Constitutions” (Ado1930). In Ado1959 this was
changed into “The Sister places her right hand on the altar” (my italics).
In these same rituals, a similar formulation was introduced for the second
degree as well: “… by placing your right hand on this altar and your left
on your heart” (Ado1959). Only in the current version the formulation for
the fĳirst degree too was changed into “please place your left hand on your
heart and your right hand on the Altar, which is in front of you” (Ado1979,
my italics).
A fĳinal feature which these 20th century rituals retained from the older
traditions (‘Clermont’, probably inherited through ‘Guillemain’) is the for-
mula “If I were to fail to keep my promises and that what I have sworn,
I consent to incur the shame, scorn and infamy which all lady Masons
reserve for those who are perjured!” (Ado1979) in the oath of the third
degree, which was there again from the oldest version of these rituals
for the third degree we have (Ado1930). No other traditional features
remained. As opposed to the afore-mentioned traditional formula, the fol-
lowing added one was newly invented: “I promise an unshakable fĳidelity
to the G[rande] L[oge] de France and engage myself to steadfastly spread
the teachings of Masonry in the profane world and to practice them in
the bosom of my family” (Ado1930a). Apart from the addition of the word
“Féminine” in the name of the Grand Lodge, this text too is still present
in the ritual in use.
As to the attributes distinguishing the degrees, Guillemain follows the
paradigmatic pattern which we found in the ‘Brunswick’ sub-family: apron
and gloves in the fĳirst, ‘garter of the Order’ in the second, and trowel in
the third degree. The rituals from the 20th century Adoption lodges do not
follow Guillemain this time. Basically, they use three forms of the apron
to distinguish the degrees: plain white and flap upwards for the fĳirst, same
but with the flap downwards for the second, and same but with blue lin-
ing and boarding for the third degree. For that last degree, a blue sash –
since 1912 with a red border for the Scottish Rite – and a golden ladder of
fĳive rungs hanging from it is further added. Still, the catechism maintains
that the trowel is the symbol of the Mistress, but she does not get one.
The ‘Grand Orient’ Family
I have called this tradition the ‘Grand Orient’ family of rituals, because to
it belong those published in 1774 (Ado1774a) and 1775 (Ado1775b), which
publications I assume to have been a reaction on the regularisation of
the Adoption lodges by the Grand Orient de France on 10 June 1774. The
only further printed edition belonging to this group is Ado1790, which
contains no more than short catechisms and some songs. The remaining
22 manuscript versions I found include what I estimate to be the oldest
one at all, which I therefore gave the code Ado1744. The youngest one is
the Belgian ritual Ado1810a. Both the catechisms and the rituals belonging
324 chapter eight
to this tradition show more variation than that which is found in the other
traditions.
Most of the rituals belonging to this family are far less elaborate and
much shorter than those from the ‘Clermont’ family or its sub-families.
The opening statements of the rituals of this family are as variable as its
rituals in general, but four start with the remarkable rule that “All ladies
desirous of being received must be in good health, not pregnant and
not bleeding [menstruating], [and] have a Brother who will answer for
her” (Ado1772a, Ado1772e, Ado1774a, Ado1775b). Apart from this and the
‘Candeur’ tradition, we fĳind this rule only in two other texts: Ado1780a
(‘Clermont’) and Ado1765f (no defĳined family).
As a rule, there is only one male Inspector, wearing a Hammer as his
function jewel, whereas the Master wears a Trowel.
The Candidate for the fĳirst degree usually has to take offf her right glove
and cufff (‘manchette’), and her left garter: “… has her remove her left gar-
ter and put on in its place a blue ribbon one ell [45 inches] in length;
she removes her right cufff and right glove, blindfolds her eyes, and aks
her, on her word as a future Sister, if she can see anything” (Ado1775b).
For the second degree she only needs to take offf her left earring, while
for the third “The Candidate is presented as on the other two occasions
[i.e. blindfolded], taking care to ensure that she has a kerchief over her
bosom, which is the symbol of modesty” (Ado1775b).
The re-enactment of the story of Eve is, as usual, found as a rule in
the second degree. But the voyage from death to life, including the Star
of the East, which in the ‘Clermont’ family is part of this, is here so only
twice (Ado1776a and Ado1777), and instead found in the fĳirst degree
in no less than 5 versions (Ado1772a, Ado1772e, Ado1774a, Ado1775b,
Ado1810a). Also, the oath of the second degree includes the promise
not to eat the pips of the apple in only three versions from this group
(Ado1776a, Ado1777, and Ado1784).
The ark of Noah is in this family, apart from only three exceptions,
always depicted on the Tracing Board of the fĳirst degree only, but the
number of questions concerning it is in that degree only one or two, while
in the third degree it ranges between 4 and 20. However, with only two
exceptions, Noah is not mentioned in the oath of the third degree.
As in the ‘Clermont’ tradition, so also here the tower of Babel is usually
depicted on the Tracing Board of the fĳirst degree only. Rather specifĳic for
this tradition, however, is the reference to its destruction in the closing of
the lodge in the third degree:
The Worshipful Master says: my Brothers and Sisters, the tower of Babel is
overturned, peace and harmony are restored among us, we have listened,
obeyed, worked, and we have maintained silence, the lodge of Mistresses is
closed, we shall shortly repair to the banquet. (Ado1765c)
This is found in six versions of rituals from this tradition, as well as in
those of the ‘La Candeur’ tradition and two (Ado1765h and Ado1802)
from the mix of the ‘Clermont’ and the ‘Third’ tradition. Jacob’s Ladder is
depicted on the Tracing Board for the fĳirst degree in virtually all versions
belonging to this tradition. Also the ‘Sign of the Ladder’ is generally the
sign of the fĳirst degree here.
In this family, the order of the actions in the third degree is normally
fĳirst to work on the stone/box with the heart, and then to take the obli-
gation (order D). Only from Ado1776a onwards, a few texts not only add
the climbing of Jacob’s ladder, but also invert the order of the other two
actions, thus in fact following the order of the ‘Brunswick’ sub-family, viz.
fĳirst climbing Jacob’s ladder, than taking the Obligation, and fĳinally work-
ing on the stone/box with the heart (order B).
Specifĳic to the formulation of the ‘work’ of the Candidate on the
stone cum box with a heart is in this tradition from Ado1774a onwards
the introductory remark by the Master: “let her see what must enclose the
work of a Lady Mason. The Inspector removes the blindfold from her eyes
…” (Ado1774a, also in Ado1775b, Ado1790a and Ado1799b). After she has
worked, the Master does not ask the Inspector, but rather “the Worship-
ful Master asks the Candidate, what has this work produced” (Ado1790a,
also Ado1774a, Ado1775b and Ado1777), to which the answer is “a heart in
which are written the words Virtue and Silence” (Ado1772a, also Ado1774a,
Ado1775b, Ado1790a, and Ado1799b). All three these features are also found
in Ado1765d (not belonging to a defĳined family), while the fĳirst and last
are also present in the ‘Candeur’ family, with the exception that Ado1860
(and, following that, Ado1886) don’t have the fĳirst.
Within this family, the interpretation of the ligament is consistent and
rather diffferent from that in the ‘Clermont’ family, namely: “the union of
the brotherhood”. The catechism questions concerning it are always found
in the second degree, as is – with three exceptions: Ado1765c, Ado1780e &
Ado1784, who have it in the fĳirst – the rite with the chain. However, seven
versions do not describe that rite at all. Those which do describe it for the
second degree are also seven: Ado1772a, Ado1772e, Ado1774a, Ado1775b,
Ado1776a, Ado1799b, and Ado1810a. The rite is here performed just before
the Candidate takes her obligation: “After the 5 perambulations the
Candidate is brought back to the West side of the Lodge and the
326 chapter eight
Inspector places a chain around both her hands and passes it round her
Neck” (Ado1772a).
Ado1765c has the imposition of the chain during the preparation of the
Candidate before she enters the lodge: “Before admitting the Candidate
into the lodge, … a chain of tin (‘fer blanc’) is placed around both her arms,
with the inspector holding on to one end, …”. It is removed only after she
has taken her obligation. In Ado1780e only after the oath has been taken
“the Br[other] who is behind the W[orshipful Master] noisily throws the
chain he is holding, taking care to hold on to the last link, whereupon
the B[rother] Junior Deacon (‘Introducteur’) passes it round the neck of
the Candidate, …”. In Ado1784, the Candidate receives the chain once
she has entered the lodge: “The Orator or the Gr[and] M[aster] will give
her some exhortations and she will be placed in chains[.] She will travel
through the lodge and undergo the usual tests …”. Immediately before
she takes the oath “The W[orshipful] M[aster] will ask her if she thinks it
is … on his orders that she has been put in chains[.] He will tell her that
they are the marks of her enslavement which will change into a garland
of flowers if she is worthy of becoming a mason[.] They are then removed
from her and replaced by a blue ribbon on her arm”. So, here again we fĳind
the negative interpretation. Ado1774a and Ado1775b describe the chain as
a weight: “[Ado1774a C11] Q. What did you do while you were under the
weight of that chain? A. I renewed my obligations.” This is found further
only in Ado1772 / Ado1779b (‘Third’ tradition), and Ado1802 (mix of ‘Third’
and ‘Grand Orient’). In all these cases, Ado1772 may be the source.
In this tradition, the ‘seal of discretion’ is rather called the ‘seal of
Masonry’ (‘le sceau de la maçonnerie’), but it is again usually found in the
second degree, just as in the rituals of the ‘Clermont’ family generally.
Often the substance used to seal the lips of the Candidate is specifĳied,6
and frequently it is mentioned that, as soon as the seal has been applied,
someone cleans her lips with a cloth.7 An exception to this rule is a sub-
group of fĳive rituals in which the application of the ‘seal of discretion’ is
mentioned only in the catechism, not in the ritual, of the second degree,
6
‘cement or honey as the master chooses’ (Ado1765c), ‘cream’ (Ado1772a, Ado1772e,
Ado1775b, Ado1784), ‘liquid cream’ (Ado1799b), ‘almond paste’ (Ado1776a), ‘the prepared
cement’ (Ado1810a).
7
Ado1772a, Ado1772e, Ado1774a, Ado1775b, Ado1776a, Ado1810a.
while none of them mention either the substance used, nor the cleaning
of the lips of the Candidate afterwards.8
In this tradition, the description of the ‘tableau’ for the third degree in
the answer to the corresponding catechism question, always runs about
as follows: “[Ado1744 M5] Q. What does the Tracing Board of the Lodge
represent? A. … and the four parts of the world”. Ado1765a is probably the
earliest ritual using the term ‘climats’. Four rituals (Ado1774b, Ado1774c,
Ado1774h, and Ado1777) add: “Europe, Asia, Africa and America”. Fur-
thermore, Ado1765a specifĳies: “[Ado1765a M14] Q. What is the meaning
of the 4 parts of the world? A. That male and female Masons must make
themselves agreeable in all climes”. About the same is found in Ado1784
and Ado1790. The term returns in Ado1780e (Maçonnerie des Hommes) in
the ritual for the fĳirst degree in a text which is also interesting for other
reasons: “the lodge no longer presents the 4 cardinal points, in their place
are the 4 parts of the world. The place where the W[orshipful Master] sits
is called Asia, that opposite is called Europe, the column watched over
by the S[ister] Inspector is called America, and that opposite is called
Africa, all the other places are called climes. …”. The start of this state-
ment was later copied in Ado1807. Ado1772a, Ado1774a, Ado1775b and
Ado1790a (which is probably a later copy of a ritual close to Ado1772a)
still stated the opposite: “[Ado1772a M5] Q. What does the Tracing Board
of the Lodge represent? A. … The 4 parts of the world expressed by these
4 letters E. W. N. S. which signify East, West, North, and South or Orient,
Occident, Septentrion and Mid-day”.
The text of the oaths is one of the clear characteristics, which distin-
guishes at least part of the rituals of this family from the other traditions.
Probably the most paradigmatic ones are Ado1772a, Ado1772e, and the
printed edition Ado1775b. I give here the texts of the last one:
[1] … the Inspector conducts her to the Worshipful Master and she is made
to kneel down. The Worshipful Master tells her to pay attention to what
he is about to say to her: Madam, you are about to be admitted into a very
respectable Order, nothing takes place there that is against our Religion,
the state or virtue; the steadfastness which you have shown in the trials you
have undergone, and the probity and virtue of the man who has sponsored
you are sure guarantees to us of your way of thinking; fĳinish then this great
work by repeating the tremendous obligation which will unite you with us.
He then has her take the following obligation. Obligation. On the knowledge
I have of the great sun of light [‘de lumière’, corruption of ‘de l’univers’ (of the
8
Ado1774b, Ado1774c, Ado1774h, Ado1777, and Ado1784.
328 chapter eight
universe)], which brought out of chaos the four elements to form the sublime
architecture of the universe, I promise to hold, keep & conceal under the seal
[‘cadenat’, literally: padlock] of silence, the secret of Masonry and only ever
to reveal it to a Brother or Sister whom I will have recognised as such, after
the strictest of examinations. I consent that if I am not true to my word I
shall be exposed to the shame of infamy which all masons reserve for those
who perjure themselves; I further promise to listen, obey, work and keep silent;
all of this on pain of being struck down by the sword of the exterminating
Angel and that the bowels of the earth should open up and swallow me; to
keep me steadfast I wish that a portion of the fĳire that dwells in the highest
regions of the air should enlighten my heart, purify it and lead it along the
paths of virtue. So mote it be. I further promise and engage myself to go to
bed tonight with. …….. (Here the Worshipful Master pauses for an instant) the
garter of the Order, which he then gives to her; on this garter which is of white
leather are written Virtue & Silence.
[2] … the Inspector places a chain around both her hands and passes it
around her neck. The Worshipful Mater then says, … bring her to the altar
of discretion. The Inspector conducts her there by fĳive steps, has her kneel
down, with both hands on the tree, saying and having her repeat the following
obligation. Obligation. I promise to keep the secret of the Companions from
the Apprentices, under the same conditions and obligation that I undertook
to keep that of the Apprentices from the profane.
[3] … the Worshipful Master has her take the following obligation: I prom-
ise and swear to keep the secrets of the Mistresses from the Companions,
Appretices and the profane; and I obligate myself furthermore to relieve my
Brothers and Sisters whenever it shall be required of me and if it is in my
power to do so.
That for the second degree, only has the distinctive phrase “with both hands
on the tree”, which refers to the tree of the knowledge of good and evil in
the garden of Eden, symbolically represented on the table of the Master.
This feature is found in fĳive ‘Grand Orient’ rituals, two ‘Candeur’ ones, as
well as Ado1765d (no tradition identifĳied), always in the second degree.
Fascinating, most impressive and most distinctive, however, is the
opening phrase of the oath for the fĳirst degree, which is usually: “On the
knowledge I have of the great sun of the universe which brought the four
elements out of chaos to form from it the sublime architecture of the uni-
verse”. This is found in seven ‘Grand Orient’ versions, all ‘Candeur’ versions
up to and including Ado1820, as well as Ado1765d and Ado1825c (both no
tradition identifĳied). Since the ‘Candeur’ family combines features from
the ‘Grand Orient’ and the ‘Clermont’ tradition, we may well regard this
feature as characteristic for the ‘Grand Orient’ family, even though not all
of its members have it. And when this opening phrase is found, we usually
also fĳind the other characteristic features, here indicated in italics. The
only exceptions are Ado1776a and Ado1777, which both lack the formula-
tions “under the seal (‘cadenat’) of silence”, “I consent that if I am not true
to my word I shall be exposed to the shame of infamy which all masons
reserve for those who perjure themselves”, and that about sleeping with
the garter, though Ado1777 has all three in the oath for the second degree.
The obligations of the ‘Candeur’ rituals furthermore all lack the text about
sleeping with the garter, but all other features are there.
The apron and gloves for the fĳirst degree, and the ‘garter of the Order’
are the only attributes generally found in this family. One ritual (Ado1765c)
gives the garter to the Candidate in the third degree, four give it in the
second, six in the fĳirst, and Ado1776a gives it both in the fĳirst and second
degree. With only two exceptions (Ado1765c and Ado1774h), the trowel
comes into use in this family only from 1775 onwards. A sash (Ado1780e
and Ado1784) or collar (Ado1810a) is mentioned three times, the bunch of
flowers and the veil never.
The ‘Third’ Tradition
This is a group of six strongly related texts, which are rather diffferent
from the preceding two families. The oldest printed edition of the ritu-
als of this family, Ado1772, is at the same time the oldest one printed in
French, but it was published only seven years after the fĳirst edition in
English (Ado1765E). It seems to have been an extremely small edition,
the only copy I could fĳind of it being in the Morison Library in the Grand
Lodge of Scotland in Edinburgh. No wonder, then, that a second edition
was published seven years later (Ado1779b). Besides these I found four
undated manuscripts belonging to this group (Ado1772b (catechism only),
Ado1772c, Ado1779e, Ado1779f).
The main rituals of this tradition (Ado1772 / Ado1779b and Ado1772c)
open with the statement “The places where Lodges are held must be
securely closed and not accessible to men and women who are not
Masons” while the text of the second degree starts: “The newly initiated
Sister is taken outside …”. The two further texts Ado1779e and Ado1779f
have the same opening of the second degree, but “The Lodge represents
the earthly Paradise” as the start of the fĳirst. The fĳirst mentioned combi-
nation is found outside the ‘Third’ tradition only in Ado1802, the second
nowhere. In these same main rituals of this tradition, there is only one –
female – Inspector, wearing a Trowel as the jewel of her offfĳice while the
Master wears a Jacob’s Ladder.
330 chapter eight
The Candidate for the fĳirst degree must take offf her left garter, earring
and cufff (‘manchette’): “Give me your left garter and put on this ribbon in
its place: give me your left earring and your left cufff; if the cufff is attached
to the sleeve it will sufffĳice to roll it up” (Ado1772). For the second degree,
“The Junior Deacon (‘Introducteur’) arrives at the door of the chamber of
reflection, demands of the Candidate the ribbon which she is using as a
garter on her left leg, then he places it around her right arm; he then blind-
folds her eyes and passes a chain around her neck, and says to her: Follow
me with confĳidence” (Ado1772). For the third degree, there seems to be
no other preparation than a short charge, not even blindfolding is men-
tioned. Ado1779e and Ado1779f only mention the blindfolding in the fĳirst
degree, and note in the second degree explicitly that here the Candidate is
not blindfolded anymore: “the Junior Deacon (‘Introducteur’) goes out and
re-enters with the Sister as is done for the Apprentice, except that in this
case the Cand[idate] does not have her eyes blindfolded” (Ado1779e).
The Tree of the Knowledge of Good and Evil is, in this family, present
on the Tracing Board of the fĳirst degree already:
The worshipful Master shows her the tree of life which is depicted on the
Tracing Board in the middle of the Lodge, telling her that Masonry has
brought her back into the earthly Paradise, the home of virtue and inno-
cence, from which she had been banished for having eaten of the fatal fruit
hanging from that tree. (Ado1772)
And the Candidate for the fĳirst degree is announced with the words:
… since the Lady whom we are about to admit to always faithfully practice
our Laws and enjoy over the course of a long life the purity and innocence
which our forefathers enjoyed in the earthly Paradise; … (Ado1772)
In Ado1779e, the dramatic re-enactment of the story of Eve is included
here as well, but it occurs only in the second degree in Ado1772 / Ado1779b,
including the Star of the East. In these printed editions, then, the theme of
Eve is elaborated upon in both the fĳirst and the second degree.
Noah is in this family of rituals depicted on the Tracing Board of the
fĳirst degree, while his story is told in both the second and the third degree.
Indeed, I have the impression that in the rituals of this tradition there is
only one and the same Tracing Board for all the degrees. The tower of
Babel is also depicted on the Tracing Board of the fĳirst degree, but for
the rest it seems to be systematically ignored in this tradition. Jacob’s
Ladder too is in this tradition depicted on the Tracing Board of the fĳirst
degree and the Master of the lodge wears it as the distinguishing badge
of his offfĳice. But it is only climbed and interpreted in the third degree.
However, in Ado1772 / Ado1779b its climbing is prefĳigured in the fĳirst

degree as follows:
Sister Junior Inspector, have her advance to the foot of the altar by the fĳive
steps of a Lady Mason which should be taken by raising the feet one after
another as if climbing a ladder … (Ado1772)
Ado1772 / Ado1779b and Ado1772c follow with respect to the order of the
actions performed in the third degree the ‘Brunswick’ sub-tradition, viz.
to fĳirst climb Jacob’s Ladder, then to take the obligation, and fĳinally to
work on the stone/box with the heart (order B). Ado1772 / Ado1779b is
the fĳirst ritual I know which has the answer: “a discreet and wise heart”
(Ado1772) to the question of the Master to the lady Inspector what this
work of the Candidate has produced. This becomes the catechism question
“[Ado1780e M4] Q. what has your work produced! A. a discreet and wise
heart” in some rituals of the ‘Grand Orient’ tradition (Ado1774a, Ado1775b
(both ‘droit’ in stead of ‘discret’) and Ado1780e), the mix of ‘Grand Orient’
and ‘Third’ (Ado1802, Ado1807 and Ado1807a), and Ado1855a which does
not belong to a defĳined tradition.
In this tradition, those rituals which have the rite with the chain and/
or the catechism questions concerning the ligament, have it always in
the second degree. Since of Ado1772c only the fĳirst and third degree have
survived, it mentions neither. More surprisingly, Ado1779e and Ado1779f
also don’t mention them. Ado1772b has only catechisms. The questions
concerning the ligament there and in Ado1772 / Ado1779b have the ‘Grand
Orient’ form: “[Ado1772b C4] Q. what does the ligament represent. A. the
union of the fraternity”. But Ado1772 / Ado1779b add a special form of the
question about the weight: “[Ado1772 C11] Q. What was your condition?
A. Weighed down by a chain, and I promised to abandon vice, follow vir-
tue, and never swallow the pips of an apple, which are the seeds of the
forbidden fruit”. In fact, in this version, the chain is again placed on the
Candidate during her preparation for the second degree, and removed
only after she has renewed her obligation.
Ado1772 / Ado1779b has the ‘seal of discretion’ in the ritual for the sec-
ond degree, thus following the ‘Clermont’ family, but also the cleaning of
the lips of the Candidate afterwards, in accordance with the ‘Grand Ori-
ent’ family, although the substance of the seal is not mentioned:
… my dear Sister, I place on your mouth the seal of discretion, so that you
shall never open it unless it be to speak well of your Brothers and Sisters,
and so that it shall remain closed forever concerning our mysteries with
regard to the profane.
332 chapter eight
The Worshipful Master takes a little of what is in the trough with a trowel,
and places a little of it on her lips, then wipes them with a towel, and she
is raised up. (Ado1772)
However, none of the other rituals of this family mention the ‘seal’ at all.
Also, none of the rituals of this tradition mention the ‘four parts of the
world’ or the ‘climes’.
The text of the obligations in this tradition is rather close to that of the
‘Clermont’ family, except that the phrases “in the presence of the creator
of all things” and “by all that can characterise a woman or a maiden of
honour”, normally present in the oath of the fĳirst degree in the ‘Clermont’
tradition, are here structurally missing. Characteristically, the Candidate
for the fĳirst degree must kneel on both knees and place both hands on the
altar: “… she is made to kneel with both knees on a stool or a tile which
should be at the foot of the altar, & she is made to place both hands on
the altar” (only also in Ado1802) and the obligation itself starts “I promise
on my honour, before this honourable company” (Ado1779b). The word
‘compagnie’ occurs in this context also in Ado1774e, Ado1774f, Ado1776b
and Ado1780a (all ‘Clermont’), but in all cases in the third degree. Interest-
ingly, however, it is also in the start of the fĳirst degree oath in Le Parfait
Maçon (Ado1744b): “On my oath as a gentleman, I promise in the pres-
ence of almighty God and of this honourable company …” (my italics).
Ado1779e and Ado1779f specify that “once arrived at the altar she takes
her oath between the hands of the Worshipful Master”, a phrase having
parallels only in Ado1780b (where, in the 3rd degree after the obligation
proper and before the part about the garter, the Master: “will take her hand
in his and as he raises her will have her say …”) and Ado1814a (1st and 2nd
degree: “… the Gr[and] M[aster] takes her by the hand and has her repeat
the following obligation” respectively “give me your left hand and say with
me”, both rituals not assigned to a particular tradition, all italics mine).
The paradigmatic rituals of this family (Ado1772 / Ado1779b and
Ado1772c) refer to the distinguishing attributes of all three degrees as
something ‘of the Order’: the ‘apron of the Order’ for the fĳirst, the ‘garter of
the Order’ for the second, and the ‘trowel of the Order’ for the third degree.
No bunch of flowers, veil, sash or collar is ever mentioned in this context.
Mixed Families
With three traditions as raw material, one could theoretically create four
combinations: (1) ‘Grand Orient’ + ‘Clermont’, (2) ‘Grand Orient’ + ‘Third’,
(3) ‘Clermont’ + ‘Third’, and (4) all three combined. Actually I found, for
the 18th century, no rituals which would fall in the last two of these groups,
but the fĳirst two options were realised in what developed into traditions
in their own right.
The ‘La Candeur’ Family (Mix of ‘Grand Orient’ and ‘Clermont’)

As we have seen, the Adoption lodge ‘La Candeur’ behaved as a ‘Mother
lodge’, issuing charters, statutes and rituals for daughter Adoption lodges.
The rituals in question, which are all very similar of course, combine char-
acteristics from the ‘Grand Orient’ and the ‘Clermont’ traditions. It con-
cerns the manuscripts Ado1778, Ado1781, Ado1785, Ado1786, Ado1806, and
Ado1820b. Also the catechism for the second degree in MS Ado1810 and
the printed editions Ado1820 (Chappron), Ado1860 (Ragon) and Ado1886
(Taxil) stand mainly in this tradition.
The main rituals of this tradition all start with an enumeration of the
“Offfĳicers of which a Lodge must be composed”, followed by the rule that
“it must be noted that ladies wishing to be received should be neither preg-
nant nor ‘in their critical time’ ”, which is a slight variation of the rule we
found in four rituals of the ‘Grand Orient’ family. The combination of these
two characteristics, however, is specifĳic for the ‘Candeur’ family of rituals.
Following the ‘Grand Orient’ tradition, there are again only two main
offfĳicers leading the ceremonies, namely the Master, wearing a trowel, and
one male Inspector with a Hammer as his distinguishing jewel.
The Candidate for the fĳirst degree has to take offf the left garter, right
glove and right cufff (‘manchette’): “She takes her left garter from her and has
her put on one ell of blue ribbon instead: she removes or rolls back her right
cufff and removes her right glove, covers her eyes with a blindfold, and then
asks her if on her word as a future Sister she can see anything” (Ado1785).
For the second degree, one “removes her left earring saying to her that all
masons should spurn the vain ornaments of this world[.] She covers her
eyes as before” (Ado1785), while during the preparation for the third degree,
one places “around the Candidate’s neck a large kerchief, a Symbol of mod-
esty” (Ado1785). This is all exactly as in the ‘Grand Orient’ tradition again.
Characteristic for these rituals is that the voyage from death to life,
where life is represented by the Star of the East, is always found in the fĳirst,
instead of the second degree. However, with the exception of Ado1778, the
Star of the East is mentioned to be depicted on the Tracing Board for the
second degree. The promise, normally in the oath of that degree, not to
eat the pips of an apple, is lacking.
334 chapter eight
Noah’s ark is always depicted on the Tracing Board for the fĳirst degree,
and sometimes also on that for the third. But for the rest, nothing seems
to be done with it, apart from the catechisms. Here, there are always two
questions in the fĳirst, and ca. 20 in the third degree. The tower of Babel
is depicted on the Tracing Boards of both the fĳirst and third degree. As
stated above, like in the ‘Grand Orient’ family, its destruction is mentioned
in the closing of the lodge in the third degree. Also in the third degree,
about eleven questions of the catechism deal with it. Jacob’s Ladder is also
depicted on the Tracing Boards of both the fĳirst and the third degrees,
but only on the last one Jacob sleeping and dreaming is added. The ‘Sign
of the Ladder’ is used in the fĳirst degree. The Ladder is not climbed, nor
interpreted, apart from the 15 catechism questions dedicated to its inter-
pretation in the third degree.
The ‘Candeur’ rituals follow in the order of the actions performed in
the third degree the ‘Grand Orient’ family, viz. fĳirst to work on the stone/
box with the heart, and then to take the obligation (order D). Ragon
(Ado1860), however, follows here ‘Guillemain’, viz. after the climbing of
the Tower of Babel, fĳirst to take the obligation, then to work on the stone/
box with the heart, and fĳinally to climb Jacob’s Ladder (order A). With
respect to this ‘work’ of the Candidate, this tradition combines virtually
all the features from Le Parfait Maçon (Ado1744b), the ‘Grand Orient’ and
the ‘Clermont’ families. Most remarkable is, however, that the explanation
by the Master that “it is the great art of Masons to transform people, and
to make the hardest and most cruel of hearts gentle, compassionate and
humane” (Ado1761b), present in almost all other rituals, is precisely lack-
ing in all the rituals of this family.
All the rituals of this family are characterised by the fact that the answer
to the catechism question in the second degree about the ligament com-
bines both the ‘Clermont’ and the ‘Grand Orient’ form: “[Ado1778 C4]
Q What does the ligament signify? A The union of the brotherhood [‘Grand
Orient’] and the strength of that friendship which has as its only basis
Virtue [‘Clermont’]”, the only exception being Ado1886 which lacks the
‘Grand Orient’ form. Furthermore, they all have the ‘Grand Orient’ form
of the rite with the chain in the second degree, just before the Candidate
renews her oath: “she is conducted 5 times around the Lodge [= the Trac-
ing Board] which is in front of the Worshipful Master, and she is taken to
the West side of the Lodge where the Inspector places the chain around
both her hands and passes it round her neck”, the only exception here
being Ado1810 which lacks this rite at all.
The application of the ‘seal of discretion’ is in this family of rituals

found not only in the second degree (as in the ‘Clermont’ tradition), but
the presence of the tools to apply it are already mentioned in the ritual
for the fĳirst degree (as in the ‘Gages’ sub-family). In the second degree it is
also called the ‘Seal of Masonry’ and the lips of the Candidate are cleaned
afterwards (as in the ‘Grand Orient’ tradition), while the substance of the
seal is specifĳied (as “the cream”) in the second degree (as mainly in the
‘Grand Orient’ tradition again) as well as in the fĳirst (as “a liquid cream”)
(which is found only in the ‘Candeur’ family):
[1st degree:] [The Master] has in front of him a table on which there is a
small trough containing a liquid cream which is used to apply the Seal of
Discretion; in this trough there is a small trowel …
[2nd degree:] [The Master] applies the seal of discretion by putting some of
the cream on her mouth with his trowel in fĳive small doses, saying to her:
I now apply the Seal of Masonry on your mouth in order to remind you
never to open it in order to reveal our mysteries: He then wipes her mouth,
… (Ado1785, my italics).
There are some variations: Ado1778 does not mention the cleaning of the
Candidate’s mouth while Ado1781, Ado1860 and Ado1886 do not have the
specifĳication of the attributes in the ritual for the fĳirst degree. Ado1860
and Ado1886 also do not have the ‘seal of Masonry’ in the second degree.
The ‘four parts of the world’ are typically mentioned in the descrip-
tion of the ‘tableau’ for the third degree, both in the ritual and in the
catechism of the classical ‘La Candeur’ rituals. In Ado1820 we read: “The
[Lodge] represents the four parts of the world, Europe, Asia, Africa and
America. What is referred to as a column in a men’s [Lodge], is known
as a clime in an Adoption [Lodge]. … The W[orshipful Master] is seated
in Asia (the East for the men), … The Grand Inspector [Senior Warden]
is opposite in Europe (the West) … The Or[ator] is placed at the head
of the African clime (the South) …”. Ragon’s rituals (Ado1860) make a
clear distinction between the climes and the parts of the world. About
the climes, the ritual for the fĳirst degree states: “The side where the Grand
Mistress sits is called the Asian clime, that where the entrance is, oppo-
site, is called the European clime; that of the Apprentices, the American
clime; that of the Companions the African clime”. But then we read: “On
the chequered pavement is the Tracing Board, representing the 5 parts
of the world by 5 allegorical fĳigures”. That this fĳive instead of four is not a
mistake is confĳirmed in the second degree: “In the middle of the Lodge, on
the pavement is a Tracing Board representing the fĳive parts of the world”.
This example was followed only by the fĳirst degree of the Spanish rituals
336 chapter eight
(Ado1911): “there is on the floor the fĳirst degree Tracing Board on which
is painted an allegorical representation of the 5 parts of the world”; in
it’s second and third degree it are four again. Probably this reflects the
development that in the 19th century Europeans started regarding Austra-
lia – previously counted as part of Asia – a fĳifth continent, besides Europe,
Asia, Africa and America.
Except in Ado1860 and Ado1886 (which is largely based on Ado1860),
the text of the obligations in this family closely follows the ‘Grand Orient’
tradition. The only feature structurally lacking is the promise to sleep with
the garter, while the instruction to put “your hands on the tree” before
pronouncing the oath of the second degree is to be found only in Ado1778
and Ado1781.
The classical ‘La Candeur’ rituals, i.e. those distributed by that lodge, all
mention the same attributes given to the Candidates at their initiation in
a new degree. These are the ‘apron of the Order’ with a white lining for
the fĳirst, a garter for both the fĳirst and third, and a trowel worn at a white
collar for the second degree. No bunch of flowers, no veil. The 19th cen-
tury printed rituals, published by Chappron (Ado1820), Ragon (Ado1860),
and Taxil (Ado1886), though at other points most closely belonging to this
family, all three deviate from the ‘La Candeur’ rituals at this point, but also
from each other.
The Mix of ‘Grand Orient’ and ‘Third’ Tradition

Of the rituals, which satisfy this characterisation, no doubt the pseudo
offfĳicially printed rituals of the Grand Orient de France of 1807 (Ado1807)
are the most important. Ado1808 seems to be a pirated edition of the same
text. Furthermore, there are three manuscripts, which show a more or less
close relation to these two editions, Ado1765h, Ado1802 and Ado1807a.
There are no specifĳic opening texts for the rituals of this tradition.
Also with respect to the preparation of the Candidate for her initiation in
the three degrees, all rituals from this family give diffferent prescriptions.
Equally, although in all the rituals from this family except Ado1765h the
Master wears a Jacob’s Ladder as the distinguishing jewel of his offfĳice,
that is where the uniformity stops. Ado1765h, where the Master wears
a Trowel, has two female Inspectors wearing a Hammer, Ado1802 one
female Inspector wearing a Trowel, Ado1807a two male Inspectors wear-
ing a Hammer and a Trowel respectively. Ado1807 gives no specifĳications
on this point, but from the ritual itself it emerges that, besides the Master
and Grand Mistress, both wearing a Jacob’s Ladder, there are a male and a
female Inspector in the South-West plus a male and a female ‘Dépositaire’

in the North-West, and it is stated that:
The S[isters] Offfĳicers wear the blue collar around their neck, with the jewel
of their offfĳice appended to it: these are usually collars and jewels, similar to
those of the Lodges of male Freemasons.
As in the ‘Clermont’ tradition, the story of Eve and the apple is found
ritualised in the second degree, and there alone. The only exception to
this rule is Ado1765h, where the voyage from death to life, as well as the
depiction of the earthly paradise on the Tracing Board, are found in the
fĳirst degree. As in the ‘Third’ tradition, but opposed to the ‘Clermont’ tra-
dition in general, the ‘Star of the East’ is always mentioned and said to be
that which guided the Magi to Bethlehem.
As in most other traditions, so here too, Noah’s ark, the tower of Babel
and Jacob’s ladder are always depicted on the fĳirst degree Tracing Board,
sometimes also on that for the third degree (Ado1802, Ado1807 / Ado1808).
The sleeping and dreaming Jacob is depicted in Ado1765h in the second,
in Ado1802 in the third, and in Ado1807 / Ado1808 in both the fĳirst and
third degrees. The story of Noah is told, in Ado1807 / Ado1808 in the fĳirst,
and in Ado1802 in the second and third degree; that of the tower of Babel
in Ado1807 / Ado1808 and Ado1807a in the fĳirst degree. Usually there are
two catechism questions concerning Noah’s ark in the fĳirst degree, and ca.
15 in the third. About the tower of Babel there are usually two questions
in both the fĳirst and second degree, and nine in the third. The ‘Sign of
the Ladder’ is only found in the fĳirst degree of Ado1807. Jacob’s Ladder is
climbed in the third degree, in Ado1802 prefĳigured in the fĳirst (as in the
‘Third’ tradition).
All the rituals of this group follow the ‘Brunswick’ sub-tradition with
respect to the order in which the actions in the third degree are per-
formed, viz. fĳirst to climb Jacob’s Ladder, then to take the obligation, and
fĳinally to work on the stone/box with the heart (order B). With respect
to that ‘work’, the rituals of this group basically combine the features of
Le Parfait Maçon (Ado1744b) with those of the ‘Candeur’ and the ‘Third’
families. Only Ado1807 / Ado1808 lacks the question to the Inspector what
the work of the Candidate has produced, and Ado1765h lacks the expla-
nation by the Master and the catechism question stating that the work
produced “a discreet and wise heart”.
Concerning the catechism questions about the ligament and the rite
with the chain, the rituals from this family have at most a Wittgensteinian
338 chapter eight
‘family resemblance’.9 Ado1802 and Ado1807 have in common that the

chain is imposed on the Candidate for the second degree before she enters
the lodge, but the formulation is quite diffferent:
The Junior Deacon (‘Introducteur’) having arrived at the chamber of reflec-
tion, demands from the Candidate the ribbon which she is using as a garter
on her left leg; then he places it around her arm; he then blindfolds her eyes,
passes a chain around her neck, and says to her: Follow me with confĳidence.
(Ado1802) versus
[The S[ister] ‘Experte’] puts their apron on them [i.e. the Candidates] with the
flap upwards, blindfolds their eyes and passes a chain of tin round their bodies
and over their arms, with each of them holding a link of the chain in her hand.
They are arranged in single fĳile in the order in which they were initiated, and
in such a way that, while the S[ister] Experte is holding the fĳirst link of the
chain, they all follow her to the door of the lodge, … (Ado1807).
These two rituals further share a negative, though diffferent, interpretation
of the chain. Ado1802 has the catechism question, which interprets it as a
weight: “[Ado1802 C12] Q. What state were you in? A. Weighed down by
a chain”. In the second degree of Ado1807, just before the oath: “… when
the Candidates have reached the W[orshipful Master], he takes offf their
chain saying: ‘Be free, my S[isters]’ ”. Ado1802, Ado1807 and Ado1807a
have in common the ‘Grand Orient’ form of the answer to the catechism
question about the meaning of the ligament: “[Ado1807 C7] Q What does
the ligament signify? A The union of the brotherhood”. Finally Ado1807
and Ado1807a have in common a further catechism question: “[Ado1807
C22] Q. What does this chain represent? A. It is quite diffferent from the
chain which binds the hedonistic [‘les voluptueux’]; it binds us with a tie
of union and love worthy of the Grand Master, who is God”. Note that
Ado1807 has a negative interpretation of the chain in the ritual, and a
positive one in the catechism! This shows how much it is a ‘patchwork’
ritual. Ado1765h has here nothing in common with any of the other mem-
bers of this family; in fact the only place where it mentions the chain is
in the third degree: “the very W[orshipful Mistress] commands that the
new Mistress be made to advance to the throne by fĳive large steps; there
she throws a chain around her neck, or a ribbon in place of the chain
[and after a] pause [she] binds both her hands with that same ribbon [or]
chain[,] after [which she] places the seal of discretion on her mouth, …”.
The only other ritual where the chain is mentioned in the third degree
9
See Snoek 1987 29–30, referring to Wittgenstein’s Philosophical Investigations and The
Blue Book.
(though not exclusively there) is Ado1786a (not part of any defĳined fam-
ily). Ado1807 has a similar rite, also after the obligation, but in the fĳirst
degree: “Then the B[rother] who is behind the W[orshipful Master], nois-
ily throws the chain he is holding, taking care to hold on to the last link.
Then the B[rother] Junior Deacon (‘Introducteur’) passes it around the
neck of the Candidate”.
With respect to the ‘seal of discretion’, Ado1802 and Ado1807 / Ado1808
follow the ‘Third’ tradition, in that they call it this in the ritual of the sec-
ond degree and mention that the mouth of the Candidate is cleaned after-
wards. Of Ado1807a only the ritual for the fĳirst degree survives, so that we
don’t know what the second degree once specifĳied. Ado1765h does not
mention the seal at all.
The description of the ‘tableau’ for the third degree, both in the ritual
and in the catechism of all versions, mentions the four parts of the world,
as in the ‘Grand Orient’ tradition. The only other point, which two of
these versions have in common concerning this aspect, is that Ado1765h
and Ado1802 both mention in the same texts the “four corners of the Lodge”.
Ado1807 / Ado1808 seems to be influenced in more than one point here by
Ado1780e (Maçonnerie des hommes). They are the only ones, which mention
the climates already in the ritual for the fĳirst degree. Compare “the lodge no
longer represents the 4 cardinal points, but instead the 4 parts of the world.
The place where the W[orshipful Master] sits is called Asia, that opposite
is called Europe, the column watched over by the S[ister] Inspector [Senior
Warden] is called America, and that opposite is called Africa. All the other
places are called climes” (Ado1780e) with “The Lodge no longer represents
the four cardinal points: but instead the four parts of the world. The place
where the W[orshipful Master] and the Grand-Mistress sit is called Europe;
that opposite is called Africa, and each place a clime” (Ado1807).
The texts of the obligations of Ado1802 and Ado1807 / Ado1808 follow
closely those of the ‘Third’ tradition, but the other two versions, Ado1765h
and Ado1807a have quite diffferent forms.
That two of these rituals (Ado1802 and Ado1807 / Ado1808) have the
‘garter of the Order’ in the second degree comes as no surprise, since
both traditions combined here have that. They also have the ‘trowel of
the Order’ as attribute of the third, and Ado1802 has the ‘apron of the
Order’ as the attribute of the fĳirst degree, here following the ‘Third’ tradi-
tion. Both the remaining two versions (Ado1765h and Ado1807a) have the
apron, gloves and garter for the fĳirst degree. Ado1807 also has the apron
and gloves for the fĳirst degree, but adds a blue sash with a jewel, showing
a burning heart with an apple in the centre.
340 chapter eight
Rituals, Belonging to No Defined Tradition
Of course there are rituals, which do not fĳit in any of the traditions
described above. I found 18 of those, ranging from Ado1765d (to which
Ado1765i, Ado1780 and Ado1785b are very similar) to Ado1857 and Ado1901.
Only one (Ado1783) is a printed edition. Some of these reflect historical
developments. But also individual lodges, especially in places far removed
from Paris, would then, just as now, create their own rituals, based on the
personal taste of one member, such as the Master of the lodge. Such ritu-
als (e.g. Ado1776b) can be really diffferent to any other. Clear examples of
very diffferent rituals, which reflect historical developments, include the
fĳive-degrees-in-one rituals (Ado1825c and Ado1845), as well as those writ-
ten by Brother Jean-Pierre Simon Boubée (Master of the lodge ‘Jérusalem
des Vallées Égyptiennes’, Grand Orient de France, Ado1855a / Ado1855b /
Ado1857), and the fĳirst ritual, used by the lodge ‘Le Libre Examen’ (Grande
Loge de France, Ado1901). Since the only thing these rituals have in com-
mon is precisely that they do vary, it is impossible to characterize them
here as a group.
Conclusions
As can be seen from the preceding descriptions of the several (sub-)fami-

lies, the diffferences between them are generally sufffĳicient to make it pos-
sible to determine to which tradition a particular ritual belongs. However,
there are in reality mixed cases where, for example, the catechisms seem
to belong to one tradition and the descriptions of the degrees to another.
What should be kept in mind is, that we hardly ever know which sources
were used in the creation of a particular ritual. Although it is likely that in
the majority of the cases just one text was copied more or less accurately,
there will have been cases where the author involved had more than one
source before him and choose eclectically material from them.
CHAPTER NINE
THE DEVELOPMENT OF THE RITUALS
In this chapter, fĳirst some developments specifĳic to some particular fami-

lies, and then some of those generally observable, are analysed. Finally,
these developments are compared to the changes in their context, in
order to test the theory of ‘transfer of ritual’.
Developments in the Different Families of Rituals
Some traditions of Adoption Rite rituals do show certain clear develop-

ments. These are described below. But this is not the case with all families.
And in most cases, that can be explained as well. The number of rituals
from the ‘Marquis de Gages’ sub-family is very small: Ado1767, Ado1767a,
Ado1767a (bis) and Ado1767b. Ado1767a (bis) is a fragment, identical with
part of, and bound up with, the corresponding text in Ado1767a. Of these
rituals, only the fĳirst one can be dated with reasonable certainty. It is
therefore impossible to discern here any development, even though in
some respect Ado1767a and Ado1767b are even closer to each other than
to Ado1767.
The rituals of the ‘Duke of Brunswick’ sub-family are mostly very similar.
Only Ado1785–Stendal, Ado1789 and Ado1791E show variations but these
were apparently produced in far removed places by creative individuals,
and are not related to further developments. Much more remarkable is
that the other ones, from Ado1765E to Ado1799a are as consistent as they
are. Developments can here be observed at a low textual level only, from
which no other conclusions could be drawn than some concerning their
relative chronological order.
Of the rituals of the ‘Third’ Tradition, those in Ado1779e and Ado1779f
are very similar among each other, but strongly deviant from those defĳin-
ing this family, viz. Ado1772 / Ado1779b, Ado1772b and Ado1772c. The
only relation between the fĳirst two and the other texts, is that Ado1779e
and Ado1779f have, in the unusual absence of catechisms proper, in their
opening rituals a few questions which most closely resemble questions
from the catechisms of the others. Ado1779b is just an unchanged sec-
ond edition of Ado1772, whereas Ado1772b and Ado1772c are undated
342 chapter nine
manuscripts. This means that there is insufffĳicient material available from

this family to reconstruct a development within it.
Within the very small family of rituals, which are a mix of the ‘Grand
Orient’ and the ‘Third’ Tradition, it is also difffĳicult to discern a develop-
ment. Ado1765h is much older than the other members Ado1802, Ado1807 /
Ado1808, and Ado1807a. The undated last one has for the second and
third degrees catechisms only, thus a script for only the fĳirst degree.
Ado1808 is no more than a pirated edition of Ado1807. The remaining
three: Ado1765h, Ado1802 and Ado1807 are quite diffferent in their scripts,
even though in their catechisms they are closer to each other than to most
other texts. One may even doubt in how far it is justifĳied to regard them
as a real family.
However, the ‘Clermont’ tradition, its ‘Guillemain de Saint Victor’ sub-
family, the ‘Grand Orient’ tradition, and the ‘La Candeur’ family do show
some developments.

Some features of the rituals of this family tend to show some measure of
development over time. For example the start of the text is at fĳirst pre-
dominantly “The room must be set out in white” [Ado1761b, Ado1765b,
Ado1774e, Ado1774g, Ado1775a, Ado1776 and Ado1776b]. From Ado1774e
onwards, three texts combine this with “The candidate is conducted in a
chamber of reflection” [Ado1774e, Ado1774g and Ado1776], while Ado1780a
has only this statement, not the previous one. It may have been borrowed
from the probably older rituals Ado1767a and Ado1767b (‘Gages’), which
seem to have been the fĳirst to start this way. Finally, from Ado1780c
onwards, three start with “The Master is placed at the head [i.e. in the
East] of the Lodge” [Ado1780c, Ado1780d and Ado1812], a form, which
was present already in Ado1765g, but the dating of that manuscript is a
problem.
The oldest rituals of this family do not tell the story of Noah. Only from
Ado1774e onwards, they usually do, usually in the fĳirst degree (Ado1774e,
Ado1774g, Ado1780c, Ado1780d and Ado1812). Probably this was copied
from the rituals of the ‘Gages’ family, which all have this. Ado1765b tells
this story in the second, and Ado1776 in the third degree.
From 1774 onwards, two characteristics concerning the ‘work’ in the
third degree are added to the rituals of this tradition, viz. that the box
is mentioned in the description of the inventory of the lodge (Ado1774e,
Ado1774f, Ado1774g, Ado1775a, Ado1776b, Ado1780c and Ado1780d), and
the development of the rituals 343
the description of the actual actions of the Candidate, including that

she has to give fĳive knocks on the box (Ado1774e, Ado1774f, Ado1774g,
Ado1776, Ado1780c and Ado1780d).
Likewise from 1774 onwards, the substance of the seal of discretion in
the second degree gets specifĳied (Ado1774e, Ado1774g, Ado1776, Ado1776b,
Ado1780a and Ado1780c). This may have been copied from older rituals
of the ‘Grand Orient’ family, which have it already (Ado1765c, Ado1772a
and Ado1772e).
The ‘Guillemain de Saint Victor’ Sub-Family

The texts of this family fall into two groups: the ritual published by Louis
Guillemain de Saint Victor and the – complete or partial – manuscript
copies, which are virtually identical to it on the one hand, and the rituals
for the Adoption lodges, which worked within the Grande Loge de France
in the fĳirst decades of the 20th century on the other. Within the fĳirst group,
no development can be discerned. That is quite diffferent in the second
one. Most certainly, this second group also did not just copy the Guille-
main ritual. It was influenced by it, but also by Ragon’s ritual (Ado1860)
and others. For example, Guillemain had made Noah’s Ark a central theme
in the second degree. Some signifĳicant catechism questions, mainly from
the ‘Clermont’ family, associate Jacob’s Ladder with Noah’s Ark:
[Ado1753 M15] Q. Which of the Masons was the fĳirst to know of this ladder?
A. The Patriarch Jacob in a mysterious dream.
[Ado1753 M16] Q. What does the Master’s ladder signify?
A. That in order to climb the Master’s ladder we must have a faithful heart,
be like the just Noah and his family who had the good fortune to ascend the
ladder to reach the predestined ark.1
The fĳirst degree ritual for the lodge of the Marquis de Gages (Ado1767) was
the only one which ritualised this: “… then have her climb the Jacob’s Lad-
der and then pass into the Ark …”,2 but Guillemain included neither these
catechism questions, nor their ritualisation. However, the rituals from
Ado1930 onwards include the rite in the second degree, thus combining
1
These questions are found in the rituals of the ‘Clermont’ tradition, its ‘Brunswick’ sub-
family, Ado1772b (‘Third’) and Ado1777 (‘Grand Orient’).
2
The related rituals Ado1767a and Ado1767b also have the climbing into the Ark ritu-
alised, but before, rather than after climbing the Ladder. During the opening of the lodge
in the second degree of Ado1772 / Ado1779b it is asked: “D. Où avez-vous été reçue Com-
pagnonne? R. Dans l’arche de Noé”, and the story of Noah is told, but not ritualised.
344 chapter nine
Guillemain’s decision regarding the degree in which to locate the Ark, and
De Gages’ ritualisation of climbing into the Ark, though regrettably not by
means of Jacob’s Ladder.
Likewise, Guillemain introduced the climbing of the Tower of Babel
in the ritual for the third degree. This rite was then copied into the fĳirst
degree of Ado1825b and Boubée’s rituals (Ado1855a) as well as in the sec-
ond journey (‘voyage’) of the ‘fĳive-in-one’ ritual Ado1845. Ragon (Ado1860)
also copied it from Guillemain, but left it in its place in the third degree.
The Spanish rituals (Ado1911) probably copied it from Ragon again, and
then Ado1930 copied it fĳinally from there. The same sequence of copying
and modifying can be observed with respect to Jacob and his Ladder. Guil-
lemain (Ado1779) included in the third degree both Jacob dreaming and
the Ladder on the Tracing board, the rite of climbing the Ladder, the Sign
of the Ladder, and he mentioned Jacob in the obligation. Ragon (Ado1860)
left out the last point, while adding the Ladder to the tracing Board of the
fĳirst degree. The Spanish rituals (Ado1911) then left out the dreaming Jacob
from the Tracing Board of the third degree. Ado1930 left out again the
Ladder from the fĳirst degree Tracing Board. Ado1959, fĳinally, left out the
Ladder from the third degree Tracing Board and the Sign of the Ladder.
The traditional concluding phrase about the ‘work’ of the Candidate in
the third degree, common to many rituals in all traditions: “It is the great
Art of Masons to transform men and render the hardest and most cruel of
hearts gentle, human and compassionate” is still present in Guillemain’s
ritual (Ado1779), but then disappears in the Spanish rituals (Ado1911),
only to return one last time in Ado1959. In stead, in Ado1911 pops up a
new ‘moral’ interpretation: “D[ear] S[ister], this box represents a stone
and the heart your work has produced constitutes a symbol, which like
all Mas[onic] symbols, has a moral interpretation: it signifĳies that by the
submission of your intelligence to the sublime maxims which our Order
teaches, and by the practice of the virtues which you constantly observe
within our L[odge] your heart is open to being made perfect, by faith”,
which is maintained in the rituals up to the present day.
An interesting development is seen with respect to the use and symbol-
ism of the chain. We saw already in the previous chapter, that the chain
is normally interpreted positively, as a symbol for the bond of friendship
between the Candidate and the members of her lodge. Ado1775a, the only
printed edition of the rituals of the ‘Clermont’ family, is the fĳirst ritual to
inverse this interpretation, namely in the second degree, where “the Wor-
shipful Master tells the Brother Inspector [Warden] to remove her chains”.
Clearly, this implies a negative interpretation. Guillemain (Ado1779) copies
this. Before the Candidate for the fĳirst degree enters, “the Orator binds
the hands of the Candidate with a tin chain, and hands her back to the
Introductrice who leads her into the Lodge”. Immediately before she takes
her obligation, “the Grand Master says, my dear Brothers and Sisters, let us
open for her the door of virtue, and let her chains be removed, one must
be free in order to enter our Temples”. Basically, this form is then copied
by Ragon (Ado1860) and Taxil (Ado1886). Ado1901 states: “the Candidate
… is conducted to the door of the Temple … her wrists bound by an iron
chain” and before taking the obligation: “As it is essential for you to be
completely free when you swear your oath, you will be released from the
chains which symbolise the enslavement of the profane”, thus copying the
same ideas. Ado1907, however, has: “the Candidate is taken to the door of
the Temple, … her wrists bound by a chain”, but apparently the typed text
forgot to mention where the chains had to be taken offf. A note in hand-
writing “Her chains” after the Candidate has entered the lodge probably
intends to correct this, but we do not know what interpretation the chain
was given. Surprisingly, the Spanish rituals (Ado1911) have only a miti-
gated form. Here “the Candidate (profane) … has … her hands tied” when
she enters, and before she takes her obligation, the Master orders: “untie
the hands of the Candidate (profane) so that she may enter the temple
freely”. No chain is mentioned, let alone fetters; yet the interpretation of
the bound hands clearly remains negative. Ado1912, like Ado1907, forgets
to take the chain offf. It is only in Ado1925 that this oversight is corrected.
Now the Grand Mistress states, just before the obligation: “One has to be
free in order to enter our temples; your fetters ( fers) will be removed so
that you can take your oath in complete freedom”. Here the fetters are
back again, showing that this time not the Spanish rituals (Ado1911), but
those by Guillemain (or Ragon, or Ado1901) were used as its immediate
example. In Ado1935 the fetters were reduced to only chains (chaînes),
and that is how it remained until today.
Guillemain (Ado1779) mentions the Seal of Discretion, both in the rit-
ual and in the catechism for the second degree. He does not, however,
mention the substance of the seal, nor that the mouth of the Candidate
is afterwards cleaned with a white handkerchief. But both these elements
are found with Ragon (Ado1860) in accordance with what is usual in the
‘Candeur’ family. Interestingly, the Spanish rituals (Ado1911) follow here
Ragon, but when the Adoption lodges of the Grande Loge de France intro-
duce a ritual for the second degree (Ado1930), they follow Guillemain
again in this respect.
346 chapter nine
Guillemain (Ado1779) states in the fĳirst degree that “the end of the
room is called Asia, the right hand side as you enter Africa, the left
hand side America, & the entrance Europe”, and has the “four parts of
the world” mentioned in the descriptions of the Tracing Boards of the
rituals of all three degrees. Ragon (Ado1860) describes the ‘tableau’ of the
fĳirst (and second) degree as “representing the 5 parts of the world, by 5
allegorical fĳigures”. And the Spanish rituals (Ado1911) combine these two!
In the rituals of the Adoption lodges of the Grande Loge de France they
are mentioned only in the third degree, and that from the fĳirst ritual for
that degree which survived onwards (Ado1930): “A tracing board … will
represent the four parts of the world (climes)”. Furthermore, the North
is here referred to as “the American clime” and the South as “the Afri-
can clime”, but the fĳirst Inspectrix, sitting in the South, governs the “the
American clime” in the North, and the second Inspectrix, sitting in the
North, “the African clime” in the South, something which is only found in
the Ancient and Accepted Scottish Rite (the Rite practiced by the Grande
Loge de France), but never before in the Adoption Rite. Furthermore,
the ritual for the second degree of Ado1931a mentions “a painted canvas
[= tracing board], representing, allegorically, the 4 parts of the world who’s
names serve to distinguish the 4 sides of the temple”. Since Ado1959 there
are no descriptions of the Tracing Boards in the rituals anymore.
Guillemain (Ado1779) only specifĳies that during the taking of the obli-
gation in the fĳirst and third degree, the right hand must be placed on
the Gospel. Ragon (Ado1860) does not mention anything concerning the
hands of the Candidate while pronouncing her obligation. The Spanish rit-
uals (Ado1911) demand that in the second and third degree, the right hand
be placed on the Constitutions. Interestingly, from Ado1901 to Ado1959
(inclusive) the Candidate has, in the fĳirst degree, “the right hand extended
above the Square and the left hand on the heart”. Only in Ado1979 this is
changed into “your left hand on your heart and your right hand extended
above the Altar”. Such specifĳications for the left hand are unusual, except
in the ‘Gages’ sub-family, where “[The Worshipful Master] has her present
to her heart one point of a pair of compasses which she holds in her left
hand and her right hand on the Gospel” (Ado1767), “in her left hand she
holds a square, and she places her right hand on the book of Constitu-
tions” (Ado1767a), or “the square in the left hand and … the right hand on
the Gospels” (Ado1767b), and some of the rituals of the ‘Brunswick’ family,
where “[she] places her right hand on the table, and in her left hand she
holds a trowel” (Ado1770, Ado1770c, Ado1799a), or “placing the right hand
on the altar, with a trowel held in the left” (Ado1770b). There is simply
no precedent for holding the left hand on the heart. In Ado1959 this is
extended to the second degree, and in Ado1979 to the third. What this
furthermore strongly suggests is, that the author(s) of the ritual Ado1907
did know the ritual Ado1901.
A characteristic of the obligations themselves is that from Ado1907
onwards, the formulation in the fĳirst degree includes the phrase “I swear
to love my Brothers and Sisters, to consider them as if they were my own
flesh and blood, as if it were I who had given birth to them”, though in
Ado1931b “aimer” was misspelled “aider”, which was copied in all later
versions. From Ado1930 onwards, the second degree includes the cor-
responding “I further promise to love, protect and help my B[rothers]
and my S[isters] whenever I may have occasion to do so” and the third
“I renew the promises I made in my previous obligations to love, protect
and help my B[rothers] et S[isters] whenever I may fĳind the occasion to
do so”. The formula “to love, protect and help my Brothers and Sisters
whenever I may have the occasion to do so to the best of my ability” is
well known from many older rituals, especially for the third degree, and
in the ‘Clermont’ family also for the second, but it is rarely found in the
fĳirst. An exception, however, are the Spanish rituals (Ado1911), which have
it (like Ado1930) in all three degrees: “I also promise to love fraternally
every member of the Sublime Mas[onic] Institution” (fĳirst), “I promise to
love my B[rothers] and S[isters,] to protect them and help them when-
ever the opportunity presents itself ” (second), and “I renew my promise
which I made in my previous obligations, to love, protect and help my
B[rothers] and S[isters] whenever I might have occasion to do so” (third).
But this cannot explain how this phrase came in the fĳirst degree in 1907. It
should be noted, however, that the formulation in Ado1907 is quite devi-
ant, which suggests creativity on the side of the author(s).
A further characteristic of the obligation of the third degree from
Ado1930 onwards is the sentence “If I were to fail to keep my promises
and that to which I have sworn, I consent to incur the shame, scorn and
infamy which all Masons reserve for those who are perjured”. This is also
found in Guillemain (Ado1779), Taxil (Ado1886) and the Spanish rituals
(Ado1911), but lacking in Ragon (Ado1860). The obligation of the second
degree starts from Ado1930 onwards as follows: “I swear in the presence
of this respectable assembly …”. This formulation is also found in the
(fĳirst and) second degree of Guillemain (Ado1779) and Taxil (Ado1886),
but only in the fĳirst degree of Ragon (Ado1860) and the Spanish rituals
(Ado1911).
348 chapter nine

Four rituals of this family, from Ado1772a onwards, start with “All ladies
desirous of being received must be in good health, not pregnant and
not bleeding (menstruating), [and] have a Brother who will answer for
her” [Ado1772a, Ado1772e, Ado1774a and Ado1775b]. Then follow two
(Ado1774h and Ado1777) which start with “The lodge is opened by ask-
ing some questions in the degree which is being worked”, and fĳinally two
(Ado1780e and Ado1784) with “The room must be set out in white”, a form
already present in Ado1765c, but probably borrowed from the ‘Clermont’
family where it was present from at least Ado1761b onwards.
The order in which the rites of the third degree are performed is in
this tradition at fĳirst always: (1) working on the stone/box with the
heart, and (2) to take the obligation. But from 1776 onwards there are
three (Ado1776a, Ado1780e and Ado1810a) which show the sequence:
(1) climbing Jacob’s ladder, (2) taking the obligation, and (3) working on
the stone/box with the heart, standard in the ‘Brunswick’ and ‘Third’ tra-
ditions. At the same time, the inventory of the lodge for the third degree
starts mentioning the box with the heart (Ado1776a, Ado1780e, Ado1784
and Ado1818), while two other formulations, characteristic for the ‘Cler-
mont’ tradition, start to become part of the ‘Grand Orient’ rituals: “the
W[orshipful Master] asks the Brother Inspector what the Sister’s work
has produced? The Brother Inspector looks into the stone and from it he
withdraws a heart, and he says that it has produced a heart” (Ado1776a,
Ado1777, Ado1784 and Ado1810a, but also Ado1772a already), and “it is the
great Art of Masons to transform men and render the hardest and most
cruel of hearts gentle, human and compassionate” (Ado1776a, Ado1777,
Ado1780e, and Ado1810a). Simultaneously, two other texts, which had pre-
viously been characteristic for the rituals of the ‘Grand Orient’ family, viz.
“the Worshipful Master says, show her what the work of a Lady Mason
should enclose, by removing the blindfold from her eyes” and “a heart in
which are written the words Virtue and Silence”, don’t show up any more
in these rituals. These are only found yet in Ado1799b, a late copy of a
ritual, which is very close to Ado1772a, Ado1774a and Ado1774b.
In the previous chapter, it was mentioned already that, with respect to
the text of the obligation, probably the most paradigmatic rituals of this
tradition are Ado1772a, Ado1772e, and the printed edition Ado1775b. They
have a large number of characteristics in common, which distinguish the
obligations of this family from those in others. For the obligation of the
fĳirst degree this holds for the rituals from Ado1744 to Ado1775b. But from
1776 onwards, most rituals show diffferent texts, more and more losing these
characteristics, while incorporating those, previously specifĳically found in
other traditions, especially the ‘Clermont’ family. The most extreme exam-
ple is Ado1784, which has in its three obligations together no less than seven
characteristics of the ‘Clermont’ family (here shown in italics), while not
maintaining any of those of the ‘Grand Orient’ family:
1) I promise and swear in the presence of the Creator of all things and by all
things which distinguish a person of honour to keep with the strictest fĳidel-
ity The Secret of Masons & what I already know or may come to know of
it either directly or indirectly & such as may fall into my path which does
not come within the limits of my competence I will lock away with a seal
which nothing will induce me to break and place it in the care of a mason.
I promise to live and die in the H[oly] Ap[ostolic] R[oman] [Catholic] Reli-
gion [sic!] faithful to my sovereign on pain of being struck down by the fatal
sword of the Exterminating angel and of being swallowed up by the deepest
fathoms of the ocean. Thus to assure for myself that a portion of the sacred
fĳire that dwells in highest regions of the air shall inflame my soul by purify-
ing it and leading me in the paths of virtue.
2) She then takes the obligation not to eat the pips of an apple[.] The M[aster]
says to her: Do you swear to go to bed tonight with. …. It is absolutely essential
that she says Yes. She is informed that it is with the garter of the order.
3) I promise and swear on this altar made respectable by the Sacrifĳices of
Abraham, Isaac & Jacob under the watchful eyes of my B[rothers] & S[isters]
never to reveal even the least vestige of our mysteries which are entrusted to me
about Jacob’s ladder and which will in future be entrusted to me about Noah’s
Ark & the Tower of Babel. I promise to love my B[rothers] & S[isters] in vir-
tue and to render them service whenever I am able to do so. If I break this
oath I consent to bring upon myself the scorn, shame and infamy reserved for
all who are perjured. (Ado1784)
This shows how much in the course of time the originally rather sharp
boundaries between the traditions became ever more blurred by a process
of mutual borrowing.
The attributes, which the new initiated Sister receives at the end of
each ritual, are in this tradition at fĳirst only mentioned for the fĳirst degree
(apron and garter). Only from Ado1775b onwards, attributes for the sec-
ond and – since Ado1776a – third degree are mentioned. The garter now
moves to the second degree, while the trowel becomes the jewel of the
third (Ado1776a, Ado1777, Ado1780e, Ado1784 and Ado1810a), a pattern
well established in other traditions before.
It is noteworthy that these increasing borrowings from other traditions
take place while at the same time the catechisms remain well recognis-
able as belonging to the ‘Grand Orient’ family.
350 chapter nine

The texts from this family fall into three groups: fĳirstly the manuscript rit-
uals Ado1778, Ado1781, Ado1785, Ado1786, Ado1806 and Ado1820b, which
are all very similar; secondly three printed editions (Chappron’s Ado1820,
Ragon’s Ado1860 and Taxil’s Ado1886); and thirdly Ado1810, which is only
a catechism for the second degree, based on which one cannot say much
about its position relative to the others. The stability within the fĳirst group
is remarkable and must probably be ascribed to the claim, which most of
them contain, that they were transcribed from one and the same mother
copy, kept in the archives of the lodge ‘La Candeur’: “Collated [and] at
present placed in the archives of the R[especta]ble L[odge] de la Candeur”
(Ado1785 72v).
The three printed editions, on the other hand, do most defĳinitely each
develop their own forms. For example, Chappron (Ado1820) introduces
the explanation of the ‘work’ in the third degree, which is then main-
tained in Ragon (Ado1860) and Taxil (Ado1886). At the same time, Chap-
pron lacks the mention of the box with the heart in the inventory list for
the third degree, which is there in all the other versions of this family.
On the other hand, Ragon (Ado1860) and Taxil (Ado1886) introduce the
statement by the Master: “Madame, as the Degree to which you aspire
can only be gained through work and confĳidence, I cannot yet reveal its
mysteries to you since you still have one of the tasks to complete, and that
is why the Brother-Inspector will conduct you to the Masters’ workshop,
where you will succeed in convincing us by the zeal and ardour which you
demonstrate, that you are worthy of the august rank you solicit”, and no
longer include the following: “show her what the work of a Lady Mason
should enclose, by removing the blindfold from her eyes”. Most likely they
herewith copy the example of Guillemain (Ado1779).
Furthermore, while Chappron (Ado1820) still mentions Jacob’s Ladder
in the same places as the ‘Candeur’ manuscripts, Ragon (Ado1860) is the
fĳirst of them to ritualise the climbing of Jacob’s ladder. He also moves
the Sign of the Ladder from the fĳirst to the third degree. Taxil (Ado1886)
moves the Sign of the Ladder back to the fĳirst degree, and adds the phrase
“I swear on this altar, made respectable by the sacrifĳices of Noah and
Abraham, and by Jacob’s ladder”, traditional in the ‘Clermont’ family, to
the obligation of the third degree.
The order of the rites in the third degree is in this family usually the
same as that in the ‘Grand Orient’ tradition: (1) working on the stone/
box with the heart, and (2) taking the obligation. But Ragon (Ado1860)
and Taxil (Ado1886) have that which is normally found in the ‘Clermont’
tradition ((2) taking the obligation, (3) working on the stone/box with
the heart, and (4) climbing Jacob’s ladder), preceded by (1) climbing the
Tower of Babel, copied from Guillemain (Ado1779).
The chains are in this family of rituals normally found only in the sec-
ond degree. However, apparently under the influence of Guillemain’s rit-
ual (Ado1779), Ragon (Ado1860) also added it to the fĳirst degree, and that
in the negative interpretation found before him almost exclusively with
Guillemain. Taxil (Ado1886) in its turn copied this from Ragon.
The seal of discretion is in this family not only found in the second
degree, but (with the exception of Ado1781) also in the fĳirst. Chappron
(Ado1820) has still the same, but Ragon (Ado1860) – copied by Taxil
(Ado1886) – chooses for the elsewhere more usual form of having it in
the second degree alone.
The “four parts of the world” are in the manuscript rituals of this fam-
ily always mentioned in the catechism, and sometimes in the ritual, of
the third degree only, always exclusively in the description of the Tracing
Board (‘tableau’). However, this changes with Chappron (Ado1820), where
we read in the ritual for the fĳirst degree:
The [Lodge] represents the four parts of the world, Europe, Asia, Africa and
America. What is referred to as the column in men’s [Lodges], is known as a
clime in an Adoption L[odge]. … The W[orshipful Master] is seated in Asia
(the East for the men), … The Senior Warden [Grand Inspecteur] is opposite
in Europe (West) … The Or[ator] is placed at the head of the African clime
(South) …
Ragon (Ado1860) likewise has such a description, though somewhat dif-
ferent, already in the fĳirst degree:
The side where the Grand Mistress sits is called the Asian clime, that where
the entrance is, opposite, is called the European clime; that of the Appren-
tices, the American clime; that of the Companions the African clime. …
Tracing Board. On the chequered pavement is the tracing board, repre-
senting the 5 parts of the world by 5 allegorical fĳigures, …
And Taxil (Ado1886) copies, as usual, Ragon, though with the usual four
instead of fĳive “parts of the world”.
The text of the obligation in the fĳirst degree, mostly the same as in the
‘Grand Orient’ tradition, remains constant in this family up to and includ-
ing Chappron (Ado1820), but the two characteristic features of those in
the second (“The Warden (inspecteur) leads her there with fĳive steps, has
her place her hands on the tree”) and third degree (“I further promise to
352 chapter nine
relieve the necessities of my Brothers and Sisters whenever required to do

so”), are already lacking here. In fact, the text states hardly more than that
the previous obligation(s) is/are confĳirmed. With Ragon (Ado1860), all the
features, characteristic of the ‘Grand Orient’ tradition, disappear from the
obligation of the fĳirst degree, while the texts for the second and third are
similar to those in Chappron (Ado1820). That for the fĳirst degree now
starts: “In the presence of the G[reat] Arch[itect] of the Universe, who is
God, and before this august assembly, I promise …”, which combines the
start, usual in the ‘Clermont’ tradition (“In the presence of the G[reat]
Arch[itect] of the Universe, who is God”) with that, usual in the ‘Third’
tradition (“before this august assembly”). Taxil (Ado1886), fĳinally, largely
follows the texts from the ‘Clermont’ tradition, especially Ado1774e.
The attributes which the newly initiated Sister receives at the end of
each degree are quite stable within the rituals of the lodge ‘La Candeur’: an
apron with white border, gloves and garter in the fĳirst, a trowel appended
to a white ribbon around the neck in the second, and another garter in
the third degree. With Chappron (Ado1820) the garter in the third degree
disappears, while the trowel with white ribbon moves from the second to
the fĳirst, and a blue sash with trowel is added for the third degree, leav-
ing nothing for the second. Ragon (Ado1860) introduces another garter
for the second degree, and while the border of the apron is now blue in
the fĳirst degree, a new apron with a red border is presented in the third.
Ragon describes the ‘jewel’ as “a blazing heart with an apple at its centre”,
but it remains unclear in which degree this is given or how it is worn.
The trowel for the third degree is maintained, but it is again unclear from
what it hangs. It is, however, presented with an address, which is cop-
ied from Guillemain (Ado1779). According to Taxil (Ado1886), all Sisters
wear a blue sash from the right shoulder to the left hip, and wear the
jewel, described by Ragon, at its end in the fĳirst and second degree, but
the trowel in the third.
Conclusions
Looking back, it is remarkable that the most striking developments are
shown in the processes, which lead up to the rituals of the Adoption
lodges, working within the Grande Loge de France in the 20th century.
These have mainly two roots: on the one hand the rituals written by
Louis Guillemain de Saint Victor (Ado1779), and on the other those writ-
ten by Ragon (Ado1860), who in its turn combines (mainly) the tradition
of the lodge ‘La Candeur’ (from Ado1778 to Ado1820b) with items from
(again) Guillemain – besides, of course, some inventions of his own, such

as calling the Sister Orator “la sœur d’éloquence”. The rituals of the ‘La Can-
deur’ family again, combine features from the two main 18th century tradi-
tions: the ‘Clermont’ and the ‘Grand Orient’ families. Sometimes Ragon’s
reception of the ‘La Candeur’ tradition seems to take place through
Chappron’s rituals (Ado1820), while the reception of both Guillemain and
Ragon by the author(s) of the 20th century rituals seems sometimes to
take place through the Spanish rituals which were translated into French
in 1911 (Ado1911). What this shows is that, though the 20th century rituals
are by no means mere copies of the 18th century ones, they do stand in a
continuous tradition with those.3
General Developments
Some developments are not specifĳic for one particular family of rituals,
but are rather running through all of them or even crossing their borders.
In this section, the following will be discussed: ‘The Sex of the Candidates’,
‘The Sex of the Offfĳicers’, ‘From Catechetical to Dramatic Performance’,
‘High Degrees’, and ‘Regulations’.
The Sex of the Candidates

As was noted before,4 the earliest Adoption Rite rituals show a signifĳicant
number of places where the language of the French text is in fact for-
mulated for a male, or explicitly for either a male or a female Candidate.
Ado1744 for example states “[Ado1744 C19] D- Pourquoy Le Compagnon
ne mange[-]t[-]il pas Le pépin de la pomme[?]”, and contains eleven other
such cases in a ritual of only 15 small pages. Also ‘La Loge de Juste’, work-
ing in 1751 in The Hague, registered to have received fees for initiation
from both male and female Candidates, and its ritual for the ‘Maçonnerie
D’adoption Écossoise’ dated 26 November 1751 mentions, when referring to
3
As opposed to Vat: “It is certain that this adoption Masonry [at this moment in time]
is nothing like that of the eighteenth century, nor yet like that which was meeting in
the last century. … The latest war [1914–1918] gave women a premature emancipation by
forcing them to act as the veritable head of the family in order to provide food for their
children and assure their own survival, [and] must have brought about in the workings of
the adoption Lodges some initiatives, at least as bold and at least as interesting as those
in male Lodges, whilst still preserving the masonic ceremonial [i.e. masculine, JS]” (Vat
1933 36/37).
4
See chapter 5.
354 chapter nine
the Candidate, eight times “the brother (or the sister)”. The catechism of
Ado1753 opens with the question:
[Ado1753 A1] Q. Are you an Apprentice mason
A[.] I belive so.
[Ado1753 A2] Q. Why do you not say you are sure
A. Of the mason[:] Because an apprentice is not sure of anything
A[.] of the lady mason[:] Because an apprentice is not sure of anything and
as it is the weakness of her sex to doubt everything.
Ado1765g still has the same, and Ado1765E has the catechism question:
“[Ado1765E C2] Q. Are you a fellow-craft? A. Give me an apple and you
shall be a judge of it (if it is a man, he says, I have seen the apple eat)”.
This is found also yet in Ado1770, Ado1770b and Ado1770e, of which
Ado1770 is dated explicitly. But I admit that it would have been possible
to pose catechism questions to male members of an Adoption lodge, also
if they had not been initiated in such a lodge themselves. However, later
catechisms would normally no longer include special answers for male
members.
Besides, Ado1753 has, apart from eight places which address both male
and female members, 31 places where the person speaking is using the
male form only. Ado1793a, probably copied from a ritual close to Ado1761b,
states once “the Candidate (masculine) must be blindfolded”. Ado1765g,
again, has the statement “… a brother goes and collects the female appren-
tice and leads her to the Preparation Room and asks her if she is willing
to undergo the trials of a male or a female Companion. Apparently, these
male forms were there originally and had to be changed into female ones,
but at fĳirst some were overlooked. Still in 1767 the manuscript offfered
to the Marquis de Gages (Ado1767) mentioned: “If it is a Lady being
received the Terrible must be either a lady or a maiden”, “She, or he [i.e.
the Candidate] is called. …” and “the Ladies pay 5 gold Louis for their
reception and give the meal[.] The gentlemen pay 10”.
Ado1772e has an “Oath of the Brothers and Sisters”, but this obligation
may have been demanded from Brothers at their fĳirst participation in an
Adoption lodge and thus does not necessarily mean that they themselves
were initiated in such a lodge.
Yet, it is clear that, after female Candidates started to be initiated into
Adoption lodges around 1744, the initiation of male ones still continued
for some time. Quite possibly, it was only the ‘regularisation’ of the Adop-
tion lodges by the Grand Orient de France in 1774 (i.e. about 30 years later)
which brought an end to it.
The Sex of the Offfĳicers

As a rule, some of the offfĳicers of an Adoption lodge were male while oth-
ers were female. This seems to have been the case right from the start of
the period from which we have documents. We saw (chapter 2) that in
the lodge founded by Wilhelm Mathias Neergaard on 3/10/1748 in Jena,
three ladies were initiated after which one of them was immediately
appointed to the offfĳice of Inspectrice-Dépositaire. The same procedure
was followed in ‘La Loge de Juste’ in 1751 in The Hague, and the Statutes
in Ado1775a prescribe precisely this in the case that a new Adoption lodge
is founded:
ARTICLE III.
The place reserved for the Grand Mistress shall remain empty, until the fĳirst
Sister is received, who will then be conducted to it by the Director of Cer-
emonies, after the Worshipful Master has commanded the Brethren to form
the arch of steel; in order to do which they will leave their seats and will not
return to them until after the Sister has taken hers.
ARTICLE IV.
That of the Senior Warden (grande Inspectrice) will be given up to the sec-
ond Sister to be received, who will occupy it immediately after her reception
after she has been clothed as a Mason.
Despite these facts, the earliest rituals I found mention only male offfĳicers,
and also some of the later rituals do so.5 Remarkable among these are the
majority of the rituals from the ‘Brunswick’ sub-family,6 which may be
related to their probable association with military lodges.
The ritual for the lodge of the Duke of Clermont (Ado1761b) is in fact the
earliest one I know which also mentions some female offfĳicers, namely the
Grand Mistress and the fĳirst and second Grand Inspector (‘Inspectrisse’),
who doubled the male offfĳicers: the Master of the lodge and the two War-
dens. Of these, at least the fĳirst Grand Inspector was also actively perform-
ing the function of Senior Warden and thus not just plain ‘honourable’.
In many of the later rituals one can see that, of the women with func-
tions, at least some were active indeed. It is, for example, frequently
mentioned that a charge is to be given by the (fĳirst or second) Inspectrix.
However, that does not mean that all were equally active. Illuminating in
this respect are the rituals of the ‘Candeur’ family. The second article of
5
Ado1785c, Ado1790a, Ado1793a, Ado1799b and Ado1807a.
6
The exceptions here being Ado1770 and Ado1770b.
356 chapter nine
the Statutes included in Ado1778 reads: “The lodge for the reception of a
Candidate will always be composed of a Worshipful Mistress, two (female)
Wardens, a (female) secretary, a (female) Treasurer and a Mistress of Cer-
emonies”. This is found almost verbatim in virtually all later rituals of this
family as well, and we know from the minute book of the Adoption lodge
‘La Candeur’ that these female offfĳicers were in this lodge indeed elected
yearly. Nevertheless, the ritual in the same manuscript mentions only as
“Offfĳicers of which a Lodge must be composed[:] A Grand Master referred
to a Worshipful Master. A (female) Senior Warden (Une Grande Inspec-
trice). A Senior Warden (Un grand Inspecteur) who acts as Orator when
the Inspectrice relinquishes this title to him”. It is clear than that, on the
one hand, there were in ‘La Candeur’ not only female offfĳicers – as the
statutes suggest, and some authors7 believe – and on the other that from
both the full set of male and the full set of female offfĳicers only a few were
in fact active in the performance of the rituals. But even here we must
be careful, since the fact that the explicit list at the start of the ritual,
mentioning the offfĳicers required, only enumerates three, does not neces-
sarily mean that no more were involved. In fact there were in the ‘Can-
deur’ rituals also “the newest recruit” who prepared the Candidate, and
“two Terrible Brothers” (the French equivalents of the English Deacons).
In other rituals, sometimes even more functions were to be performed.
There is only one ritual (Ado1770), which suggests the possibility that the
lodge is composed of Sisters only (“Si elle n’est composée que de Soeurs”).
The conclusion must be that, at least from 1761 onwards, in the majority
of the Adoption lodges, a signifĳicant number of Sisters were appointed
to some offfĳice and that some of them – as well as some of the appointed
male offfĳicers – were active in the performance of the rituals. This remains
so up to and including the Spanish rituals of 1906, which were translated
into French in 1911 (Ado1911).
My impression is that the functions, which were performed by Sisters,
were those, which were regarded both sufffĳiciently honourable and not too
difffĳicult for them. The Brethren thus took upon themselves on the one
hand the most difffĳicult function(s) – that of Master and sometimes that
of the fĳirst Inspector – and on the other the less honourable ones, such
as (Outer) Guard (‘Tuileur’). If that were the basic rule, then it should not
surprise us to see that the functions actually performed by them difffer
from one ritual / lodge to the other: the Sisters in one lodge, after all,
7
Such as Jupeau-Réquillard 2000 29.
would have been more capable of handling complex functions than those
in other ones. The majority of the really important functions are thus
almost always occupied by men, while the leader of the ritual is almost
always the Master of the male lodge. But there are interesting exceptions
to both of these rules. Already in 1779, Guillemain could write:
The Grand Master must have a gavel to maintain order, as must the Sisters
Wardens (Inspectrices & Dépositaires): these latter together with the Sister
Junior Deacon (Introductrice) being those who carry out almost all the work,
the Brethren who second them being there for the greater part of the time
only to assist them, especially in the fĳirst degrees. It is not the same for
the Grand Mistress, who has very little to say, since she is only an honour-
able Companion to the Grand Master, who by her virtue has deserved to be
raised to the highest rank. (Ado1779, 21)
This shows that by this time it was no longer an exception that the most
important functions, apart from that of the initiation leader, were per-
formed by Sisters. Still in 1818, the Comte de Grasse Tilly copied this
statement verbatim in his Thuileur. In 1820, Chappron lists the offfĳicers
of an Adoption lodge as “A Grand Master, a Grand Mistress, a B[rother]
Senior Warden, a Sister Senior Warden (Inspectrice), a B[rother] Junior
Warden, a Sister Junior Warden (Dépositaire), a B[rother] Orator, [and]
a Sister Treasurer” (Ado1820 135), but then states: “– Titles. – The Presi-
dent takes that of Worshipful Master, the Grand Mistress that of (female)
Grand Inspector. There is only one Ward[en] who takes that of Grand
Inspector” (136). In other words, the ‘Grande-Maîtresse’ and the ‘Sœur
Inspectrice’ from the fĳirst list are one and the same person, the fĳirst being
the function and the second her title. And the ‘Grande-Inspectrice’, sit-
ting beside the Master – the normal place of both the Grand Mistress
and the ‘Grande-Inspectrice’ – is most certainly an active function in this
ritual, but precisely not that of the leader of the ritual, which remains the
Master.
Already Ado1765h makes no mention of the Master of the lodge at all:
the work is done by the “Worshipful Mistress” alone. And precisely in
Ado1770 – paradigmatic of the ‘Brunswick’ sub-family, which usually has
male offfĳicers only – the leader of the ritual is structurally referred to as
“The Grand Master, or Grand Mistress”. Ado1780e states:
The W[orshipful Master] should be placed in Asia in the chair which is
behind the altar, the S[ister] G[rand] M[istr]ess is placed in the chair at
his side, unless he defers the honours to the S[ister] G[rand] M[istr]ess, in
which case the W[orshipful Master] has her occupy the throne and he sits
at her side to guide her and help her in her work. (49v/50r)
358 chapter nine
This statement was copied in the semi-offfĳicial rituals of the Grand Ori-
ent de France of 1807 (Ado1807). In the Adoption Rite rituals of the lodge
‘Les Frères Unis Intimes’ from 1825 (Ado1825b), the leader of the ritual
is unambiguously the ‘Grande Maîtresse’. Also in the ritual designed by
J. Quantin (Ado1825c) for conferring fĳive degrees in one ritual, no Master
of the lodge is mentioned, only the ‘Grande-Maîtresse’. Although the ritu-
als of the lodge ‘St. Jean d’Écosse sous le titre distinctif L’Étoile de Beth-
léem’ (Ado1845) and those designed by Brother J.S. Boubée of the lodge
‘Jérusalem des Vallées Égyptiennes’ (Ado1855a), have the Grand Master
of the lodge as the leader of the rituals, with Ragon (Ado1860), although
“at the side of the G[rand] M[istress], is the W[orshipful Master]”, it is
again the Grand Mistress who is in charge, not the Worshipful Master.
When from 1901 onwards the new Adoption lodges are formed within
the Grande Loge de France, the two developments come together: all offfĳi-
cers are always female, right from the start. The offfĳicial rule is that “In
every Ceremony all the female Offfĳicers of an Adoption Lodge are obliged
to be assisted by a male Offfĳicer of the Lodge to which it is attached”,8
but the minutes testify to the struggle between the Grand Lodge, which
tries to maintain this rule, and the lodges concerned, which tend to give
the Sisters more freedom to act alone. It is precisely this tendency, which
will eventually lead to the creation of an independent women-only Grand
Lodge.
From Catechetical to Dramatic Performance

When I compared the text of Le Parfait Maçon with the rituals of the
Adoption Rite,9 one thing which caught my eye was the fact that certain
themes, such as the story of the Fall, were only told in the fĳirst, but dra-
matically performed in the last ones. That was, no doubt, a major devel-
opment, which took place precisely when ladies were fĳirst initiated in
France. Nevertheless, the oldest texts of the rituals of the Adoption Rite
also often contain still catechisms only;10 some have a few fragments of
additional text such as a charge or the text of an oath.11 Clearly at this
time the initiation ritual is still seen as the condition to get access to
8
Art. 5 of the “Constitution des Loges d’Adoption” in Loges d’Adoption, Règlements
Généraux, Paris 1912 viii.
9
See the section “The Creation of a Rite” in chapter 3.
10
For example Ado1753a, Ado1761, Ado1772b, Ado1774b.
11
Such as Ado1744, Ado1753, Ado1765a, Ado1770a, Ado1774c.
the esoteric knowledge contained in the catechisms, and it is therefore

regarded essential that precisely these are transferred unchanged. Writ-
ing them down must help achieving this aim. The practice of asking any
member a few questions from the catechism of the degree is regarded
the ‘normal work’, and one would not dream of leaving the catechism
out at an occasion where a new member was initiated. After all it is this
‘traditional knowledge’ to which (s)he is now entitled. Even Ado1810a still
warns: “NB. The Catechism (instruction) is always given at the beginning
of the lodge and at the end” (10).
In the course of time, the text describing the actions and the charges
spoken during the initiation ritual is more and more detailed, sometimes
even pedantically prescribing what should not be done.12 The documents
with rituals of the Adoption Rite, which I collected, show in this respect the
same development as the ‘male’ rituals. The full attention now becomes
focussed on an as impressive as possible performance. This development
reaches its summit during the Napoleonic period.
During the 19th century the contents of the catechisms of the male ritu-
als change, becoming more and more a summary of the course of actions
during the initiation ritual, rather than a corpus of esoteric knowledge.
It is remarkable, however, that this is not the case with the rituals of the
Adoption Rite. In the 20th century the catechisms of both the ‘male’ rituals
and those of the Adoption Rite become seen as something not essential,
which may even be left out.13 It is under the influence of Oswald Wirth
that from December 1913 onwards the catechism gets new attention in
the Adoption lodges, but the contents, though sometimes preserving old
forms, reflect in other questions clearly a new orientation.
High Degrees
Although my research for this book concentrated primarily on the fĳirst
three degrees, it seems worthwhile to say here at least something as well
on the so-called ‘high degrees’ of the Adoption Rite. The documents,
which I found, include a total of 19 such ‘high degrees’, that is, degrees
which were given to Candidates who had already the third degree. A large
number of documents containing rituals for such degrees do not include
rituals for the fĳirst three degrees, and can thus not easily be allocated to
the families as I defĳined them. Furthermore, in those cases where there
12
As in the case of Ado1776.
13
As is the case in e.g. Ado1907 and Ado1912.
360 chapter nine
is such a link, it emerges clearly that the participants of these traditions

were inclined to include any appreciated degree, no matter in which tra-
dition it had emerged. It therefore as a rule does not make much sense to
discuss them from a family-specifĳic perspective.
In a number of cases rituals with an identical or similar name in fact
have very diffferent contents, whereas in other cases rituals with basically
the same contents have diffferent names. I decided to regard any unique
combination of a name and contents as a diffferent degree. It is thus that
I distinguish the following 19 degrees (‘numbered’ from a to s), grouped
into fĳive classes, ‘A) Parfaite’, ‘B) Élue’, ‘C) Écossaise’, ‘D) Reine de Saba
(Écossaise or Princesse [de la Couronne])’, and ‘E) Other ones’:
A) Parfaite [Perfect Sister]

a) ‘Maîtresse Parfaite’.14 This degree is about the passage from slavery to
liberty. It gives a summary of the previous three degrees and has an exten-
sive catechism, especially about Joseph. There are two words: ‘Akirob’ /
‘Aquirab’ / ‘Achirob’ / ‘Achitob’ etc. (‘Ahhitoub’, according to Ragon, means
‘kindly brother’, Le Forestier gives ‘Ac-Hirob’) and ‘Betabara’ / ‘Betha-bara’ /
‘Beth-[g]abara’ etc. (‘Beth-Heber’, according to Ragon, means ‘temporary
home’). It is found in Ado1765b, Ado1765d, Ado1765g, Ado1767, Ado1772 /
Ado1779b, Ado1772a, Ado1772e, Ado1774g, Ado1776, Ado1777, Ado1778,
Ado1779, Ado1779c, Ado1780, Ado1780c, Ado1785, Ado1785a, Ado1785b,
Ado1786, Ado1786a, Ado1799a, Ado1802, Ado1806, Ado1812T, Ado1818,
Ado1818b, Ado1820, Ado1820b, Ado1825a, Ado1830T, Ado1839T, Ado1845,
Ado1860 and Ado1886. With a total of 37 texts it was about three times
as popular as any other of the higher degrees. Indeed, many documents
contain besides the fĳirst three degrees only this ‘high’ one. Even all three
versions of the also quite popular ‘Judith and Holofernes’ degree (d to f )
have only 27 copies together. Possibly this is due to the test of the curios-
ity of the Candidate, who was forbidden to touch an upside down vase
with a bird in it. If she stood the test, the bird was set free as a symbol of
the freedom to which each living creature has a right. This test was appar-
ently found so attractive that it was copied into other degrees as well,
including sometimes even the fĳirst.15
14
See also the descriptions in Kaufffmann & Cherpin 1850 491/492 and in Le Forestier
1979 49–52.
15
See e.g. the fĳirst degree of Ado1783, Ado1785–Stendal, Ado1814a, Ado1855a, and
Ado1860.
b) ‘Maçonne Parfaite. Dernier grade d’adoption’. This degree is about

Mary. It concerns the annunciation. The ‘Frère Terrible’ is called ‘Gabriel’,16
which is also the password. The ‘sacred word’ is ‘Marie’ (Mary), and the
Candidate perambulates the lodge nine times, which represent nine
months. It is found only in Ado1767a and Ado1767b.
c) ‘Parfaite Maîtrisse’. This degree I only found in one copy, viz. Ado1769.
“The Aprons are white, edged with pink Tafffeta; in the center of the apron
are three pink rosettes with a blue one in the midst of them”. The ‘sacred
word’ is ‘Emet hach Schamaim Omaim’ which is supposed to mean ‘celes-
tial truth’.17 The manuscript is explicitly dated as 1769 and states to be
from Warsaw in Poland.
B) Élue [Elected Sister]

d) ‘Élue’. This is one of the versions in which the Candidate re-enacts
the role of Judith in the story of Judith and Holofernes.18 All present have
a bow and an arrow. In Ado1767b the ‘mot de guerre’, which is also the
sacred word, is ‘Tijpar’, and the password is ‘Sisam’. In Ado1780 the words
are ‘God is my strength’ and the passwords ‘God is my hope’, which may
mean that this is a transition form to e. This version is found in Ado1765d,
Ado1765i, Ado1765j, Ado1767a, Ado1767b, Ado1774g, Ado1780, Ado1855a
and Ado1857.
e) ‘Illustrious Sovereigns’.19 This is again the ‘Judith and Holofernes’
degree. The sacred word is ‘My strength is in God’, the word of recog-
nition is ‘The valley of Bethula is known to me’, and the password is
‘Vagao’, “it is the name of the Eunuch who introduced Judith into the tent
of Holofernes, his master, on his orders”. It is found under this title in
Ado1777, Ado1780e, Ado1785, Ado1785b, Ado1812T and Ado1818b.
f ) ‘Sublime Écossaise’ is still another title under which the ‘Judith and
Holofernes’ degree is found, viz. in Ado1778, Ado1785, Ado1786, Ado1806,
Ado1818b, Ado1820b, Ado1830T, Ado1839T, Ado1860 and Ado1886. Its
‘parole’ (word) is ‘Sigé, which means Silence’ and its password ‘Alethé, which
means Truth’ (written backwards as ‘Egis’ and ‘ehtela’ in Ado1786).
16
See Luke 1:26–38.
17
Probably this is intended to be ‘emet ha-shamaim u-majim’ = ‘the truth of the sky and
the waters’ (personal communication Klaus Bettag, e-mail of 12/11/2009).
18
See the apocryphal book of Judith.
19
See also the descriptions in Kaufffmann & Cherpin 1850 494 and in Le Forestier 1979
53–54.
362 chapter nine
g) Under the title ‘Élue’ is also found a degree with a diffferent content.
It is a revenge degree. It has an eight-pointed star, the female Inspector
is dressed “as a Sultana”, the “Exterminating Bro[ther] as a Turk” and the
Sisters have a lance in their hand. The ‘sacred word’ is ‘Halzabeth’ and the
password ‘ Victory and Silence’ (or the other way round).20 This degree is
found in Ado1767c, Ado1812T, Ado1860 and Ado1886.
h) The ‘Sublime Grade d[’]eluë ou de parfaite maçonne’ is about the
discovery of the tombs of Adam and Eve. The sacred word is ‘obéissance’
(obedience). It is found in Ado1767 and Ado1780b.
C) Écossaise [Scots Sister]

i) ‘Écossaises anglaises’. In this degree, the Candidate has to choose
between vices and virtues. It features six or seven boxes in each other.
The sacred word is ‘Nephtali’, the reply to it is ‘Théos’, and the password is
‘Jérusalem’. It is found in Ado1774g, Ado1780e, Ado1818b and Ado1820b.
j) ‘[Élue / Dignité / Loge / Grade d’] Écossaise’,21 is a diffferent degree.
The lodge is Noah’s Arc. The ‘word’ is ‘Jecfĳilte’ or ‘Jectifle’, which – as
Ragon points out – is an anagram of ‘Félicité’ (felicity), i.e. “The point of
happiness to which we must aspire”. The password is ‘Oseascise’ which is
supposed to mean “Perfect Scottish”.22 The Apron is white lined with yel-
low with a star embroidered in silver on the flap. The star is enclosed by
a square (quarré = carré). The Jewel is a silver star suspended on a yellow
ribbon worn around the neck”. This degree is found in Ado1765d, Ado1778,
Ado1780, Ado1780b, Ado1785, Ado1786, Ado1806, Ado1818b, Ado1820,
Ado1820b, Ado1825a, Ado1860 and Ado1886.
k) ‘Scottish Adoption Masonry in two degrees, under the names of archi-
tects (feminine) and great architects (masculine!)’ (also called ‘Degree of
architects (feminine)’ or ‘The Lodge of Architects (feminine) of Scottish
Adoption). Despite its name, this is only one degree. Based on Isaiah 56:5
and Revelations 3:12, in this degree each Brother or Sister is identifĳied as
a pillar for God’s temple with the name of a virtue written upon it. The
name of the virtue concerned becomes the name of the Candidate in this
degree. It is found only in Ado1751P, and thus it is the oldest ‘high degree’
we have in the Adoption Rite.
20
Probably ‘Halzabeth’ is intended to be ‘halaz beth’ = ‘this house’ (personal communi-
cation Klaus Bettag, e-mail of 12/11/2009).
21
See also the descriptions in Kaufffmann & Cherpin 1850 492 and in Le Forestier 1979
52–53.
22
‘Oseascise’ is an anagram of ‘Ecossaise’.
D) Reine de Saba (Écossaise or Princesse [de la Couronne]) [The degrees

re-enacting the story of the Queen of Sheba, either under the title of ‘Scots
Sister’ or of ‘Princess [of the Crown]’.]
l) This degree comes under no less than four titles. Firstly under just that
of ‘Écossaise’. The ‘word’ is ‘Rahab’23 and the password ‘Ruth’.24 The jewel
of the degree is a golden globe, representing the globe of the world. The
Candidate makes four perambulations representing four journeys in the
four parts of the world where she learns wisdom. This degree is found in
Ado1765f and Ado1765h.
m) Virtually the same degree is also found under the title of ‘Dignité
Écossaise’ in Ado1771 (which is intermediary between Ado1765h and
Ado1777) and
n) under that of ‘Maîtresse Princesse / Princesse’ in Ado1807a.
o) But, not surprisingly, the most popular title for still the same degree
was that of ‘Princesses de la Couronne ou Souveraines Maçonnes’,25 under
which it is found in Ado1777, Ado1785, Ado1812T, Ado1818b, Ado1820b,
Ado1860 and Ado1886. But here the sacred word is ‘Ethan-Ezrahite’ /
‘Etham Ezrahitte’ and the password is ‘Mallo’ or ‘Mello’.
E) Other ones
What remains are four further degrees with no signifĳicant variation in
either their titles, or their contents. Each of them survived in at least fĳive
to six copies.
p) In the degree of the ‘Chevalières de la Lune’, Eve is found “alone and
fĳilled with remorse at having betrayed her husband”. The emblem of the
degree is “a Heart pierced by two arrows, and the Heart surmounted by
a fĳive-pointed Star”. The Candidate is said to have “crossed without dif-
fĳiculty the Red Sea”. The ‘word’ is ‘amouzin albomatatos’,26 which is sup-
posed to mean ‘Virtue Rewarded’. The ‘work’, which the Candidate has to
23
See Joshua 2.
24
See the book of Ruth.
25
1979 55–56.
26
This old magic word occurs for example – together with an emblem of Fortuna – in
Le solide tresor des merveilleux secrets de la magie naturelle & cabalistique du petit Albert,
Genève 1704 68/69 (http://books.google.com/books?. . ., visited 13/11/2009) and in Secrets
merveilleux de la magie naturelle et cabalistique du petit Albert, Nouv. éd., cor. & augm.
Lyon, Héritiers de Beringos fratres, 1782 97 (www.esotericarchives.com/solomon/petitalb
.htm, visited 13/11/2009). I thank Klaus Bettag for pointing this out to me.
364 chapter nine
accomplish, is to “uproot the tree of life”. This degree is found in Ado1774g,

Ado1780e, Ado1812T, Ado1818b and Ado1820b.
q) In the degree of the ‘Chevalières de la Colombe’,27 the Master of the
lodge plays the role of Noah. The members wear a “sash half pink and
half green divided by a silver thread, at the end of which is suspended
a silver dove”. When the Candidate seeks admission, she is announced
as “a worthy Sister who requests to be employed in the Ark”. The sacred
word is ‘God-Maleck’ and the password ‘Ararath’. The degree is found in
Ado1767, Ado1812T, Ado1818b, Ado1820b, Ado1860 and Ado1886. Kaufff-
mann & Cherpin, and following them also Le Forestier, state that this
degree was instituted at Versailles in 1784,28 but that is impossible given the
fact that it occurs already in the manuscript-Marquis de Gages from 1767
(Ado1767).
r) Besides degree b (‘Maçonne Parfaite’), the degree of ‘Rose-Croix des
Maçonnes ou Chevalière de la Bienfaisance’ is the only explicitly Christian
one.29 This is all the more remarkable since it is the only degree of which
no texts from the 18th century have survived, in fact not even from the
Napoleonic era. The title suggests that it was created in a lodge, associated
with the Rectifĳied Scottish Rite. The sign is the ‘Sign of the good shepherd’,
as in the male Rose-Croix degree. The colour of the regalia is violet. The
Candidate is asked: “My sister, will you always be ready to sacrifĳice your
life and to die under the sacred banner of the Apostolic and Roman Cath-
olic religion?” The Master states: “My B[rothers] and Sisters let us invoke
the Holy Ghost in this undertaking. B[rother] Reader, read the Veni Crea-
tor”. When she takes her obligation, the Candidate states: “I promise to
God[,] our saviour J[esus] C[hrist] & to the blessed virgin Mary to observe
faithfully and to the utmost of my power the Statutes and regulations of
the order”. Then “the B[other] Reader chants the Te Deum”. This degree is
found in Ado1818a, Ado1818b, Ado1820b, Ado1860 and Ado1886.
s) As opposed to the previous one, the last ‘higher degree’ which I
found, the ‘Amazonnerie Anglaise ou l’Ordre des Amazones’, is the only
one, which has no relation to Biblical stories at all, but is exclusively based
on the myth about the Amazons from antiquity. The female Candidate
27
1979 53.
28
Kaufffmann & Cherpin 1850 492, Le Forestier 1979 53.
29
1979 54–55.
represents a captivated “Gorgonne”,30 but “a Lady cannot be received

unless accompanied by a Gentleman nor a Gentleman unless accompa-
nied by a Lady”. The degree is said to have been found “in the ruins of
the Town of Herculanum”. The password is ‘Bra-co-ma-pré’, representing
the “four English lords who discovered the order in the ruins of the town
of Herculanum”, viz. Braïn, Cointer, Madine and Prétemmer. The text of
this degree can be found in Ado1774g, Ado1780, Ado17nn, Ado1818b and
Ado1820b.
As I stated above, in most of the families of rituals I distinguished, only

a few of the manuscripts or prints containing rituals for the fĳirst three
degrees also contain one or more for ‘high degrees’. The ‘Brunswick’ sub-
family even has only one: the ‘Parfaite’ (a) in Ado1799a. In fact, the only
traditions in which almost all documents with rituals contain not only the
fĳirst three, but also ‘high’ degrees, are the ‘Gages’ sub-family and the ‘Can-
deur’ family. The fĳirst one has no less than three ‘high degrees’ in Ado1767
(‘La Parfaite maçonne D[’]adoption 4eme grade surnommée La grande Maî-
tresse’ (a), ‘Les Chevaliers de la Colombe cinquième grade de la maçon-
nerie d’adoption’ (q), and the ‘Sublime Grade d[’]éluë ou de parfaite
maçonne’ (h)) and two in Ado1767a and Ado1767b each (‘Élúë d’adoption’
(d) and the ‘Maçonne Parfaite. Dernier grade d’adoption’ (b)).
For the ‘Candeur’ family, the only exceptions are Ado1810 (which con-
tains only a catechism for the second degree), and Ado1781, which, how-
ever, mentions explicitly in its title that it contains the “Trois premiers
Grades” (my emphasis), implying that there are more, and this is con-
fĳirmed at the end when it is stated that:
These three degrees were extracted from the master copy of the catechisms
and statutes of adoption masonry [and] sent by the mother Lodge ‘la Can-
deur’ in Paris [to the] Illustrious Provincial [Grand] Lodge of Santo Domingo
at the same time as sending its charter as an Adoption Lodge, dated as from
Paris & delivered in the temple of ‘la Candeur’ on the 29th day of the 4th
month of the adoption 1781. (My emphasis.)
Yet, which degrees they include is not at all the same in all versions.
Ado1778 has only three, viz. ‘Loge Écossaise’ ( j), ‘La maçonnerie parfaite’
30
According to Diodorus (book ii.45–46; book iii.52–55), Queen Myrine led her Ama-
zons to victory against Libya and much of Gorgon (Wikipedia sub Amazons, visited
9/11/2009).
366 chapter nine
(a), and ‘Sublime Écossaise’ (f ).31 These remain present in almost all texts
of this family,32 but others are added in the course of time. Ado1785 adds
‘Élue, Souveraine illustre’ (e) and ‘Princesse souveraine de la couronne’
(o), the fĳirst of which disappears again in the later versions. But the last
one is also found in Ado1820b, Ado1860 and Ado1886. These late versions
add in fact still further degrees: ‘Écossaise Angloise’ (i), ‘Chevalière de la
Lune’ (p), ‘Chevalière de la Colombe’ (q), ‘Rose-Croix des Dames ou Che-
valière de la Bienfaissance’ (r) and ‘Amazonerie Anglaise ou Ordre des
Amazones’ (s) in Ado1820b, and ‘Élue’ (g), ‘Chevalière de la Colombe’
(q) and ‘Rose-Croix des Dames [ou] chevalières de la Bienfaissance’
(r) in Ado1860 and Ado1886.33 So, here we have a family of rituals in
which we can really trace the development of the use of ‘high degrees’
in the course of time. Of course, the degrees themselves more often than
not changed over time as well, but I leave it to others to analyse these
developments.
Le Forestier suggested about the Adoption Rite that “by pruning from
the luxuriant bush its highest branches, the pitiless gardener [Guil-
lemain de Saint-Victor, with his reform of the rituals (Ado1779) for the
fĳirst four degrees only, which had been sold extremely successful] had
deprived it of a large part of its original aspect and picturesque charm”.34
The texts, which I found, do not support Le Forestier’s confĳidence in
Guillemain’s success with his attempt at a sobering reformation. If we
list the several degrees with the number of texts we have of them from
before and from after 1779, it emerges clearly that we have of almost
all of these degrees – with the exception of a few not successful ones,
marked grey in the following table – more copies from after, than from
before 1779:
31
In fact we can be even more specifĳic. A membership-list of the lodge ‘La Candeur’
from 1778 (in Esquisse des travaux d’Adoption, dirigés par les offfĳiciers de la loge De la Can-
deur, depuis son Établissement, à l’Orient de Paris) mentions the degrees, which the Sis-
ters then have. Here we fĳind only two ‘high degrees’: ‘Maçonne Parfaite’ and ‘Écossaise’.
Another membership-list of the next year (in Seconde Esquisse des Travaux d’adoption …
de la loge de la Candeur à l’O[rient] de Paris), however, lists also Sisters with the degree of
‘Sublime Écossaise’. Thus, the ritual Ado1778 must be from between these membership-
lists and represent the recent introduction of the last mentioned degree.
32
Only Ado1820 leaves out the ‘Sublime Écossaise’ (f ).
33
Ado1886, of course, was intended as a real exposure and not at all for use as a ritual
book in lodge. But Ado1860 may well have been used that way.
34
Le Forestier 1979 40.
[Shortened] name of the degree ≤ 1779 ≥ 1780 17?? Total

a Maîtresse Parfaite 14 23 37
b Maçonne Parfaite 2 2
c Parfaite Maîtrisse 1 1
d Élue 6 3 9
e Souveraines Illustres 1 5 6
f Sublime Écossaise 1 11 12
g Élue 1 3 4
h Éluë ou de parfaite maçonne 1 1 2
i Écossaises anglaises 1 3 4
j Écossaise 2 11 13
k Écossaise 1 1
l Écossaise 2 2
m Dignité Écossaise 1 1
n Maîtresse Princesse 1 1
o Princesses de la Couronne 1 6 7
p Chevalières de la Lune 1 4 5
q Chevalières de la Colombe 1 5 6
r Rose-Croix … ou Ch. de la Bienfaisance 5 5
s L’amazonnerie Anglaise 1 3 1 5
Total 38 84 1 123
In fact, the only exception is the Élue-degree d, which lost its popularity to
the versions e and f of the same degree. If we group these three together,
we have also here 8 before, and 19 after 1779.
Five manuscripts seem to have introduced more than one ‘high degree’:
possibly35 Ado1765d (‘Maîtresse Parfaite’ (a) and ‘Élue’ (d)), Ado1767
(‘Sublime Grade d[’]éluë ou de parfaite maçonne’ (h) and ‘Les Cheva-
lières de la Colombe’ (q)), Ado1774g (‘Grade des Écossaises anglaises’
(i), ‘Grade des Chevalières de la Lune’ (p) and ‘L’amazonnerie Anglaise
ou l’Ordre des Amazones’ (s)), Ado1777 (‘Grade des Souveraines Illustres’
(e) and ‘Princesses de la Couronne ou Souveraines Maçonnes’ (o)), and
Ado1778 (‘Grade de Sublime Écossaise’ (f ) and ‘[Élue / Dignité / Loge /
Grade d’] Écossaise’ ( j)). Only two (‘Maîtresse Princesse / Princesse’
35
Since there are several undated manuscripts from the middle of the 1760s containing
the degrees a and d, it is difffĳicult to say which one was the fĳirst to have them. Ado1765b
and Ado1765g also had a, while Ado1765i and Ado1765j also had d.
368 chapter nine
(n) and ‘Rose-Croix des Maçonnes ou Chevalière de la Bienfaisance’

(r) seem to have been not yet there in 1779. The oldest documents contain-
ing them, which I found, are Ado1807a and Ado1818a & Ado1818b respec-
tively. What this does confĳirm is that after 1779 few new ‘high degrees’
were added to those that had been introduced in the 1760s and 1770s. This
is not diffferent from what can be observed in the traditionally male form
of Freemasonry in France. There too, the main concern from the 1780s
onwards was the ordering and reduction of the ‘high degrees’, rather than
the introduction of new ones.
Regulations
Some of the documents I collected contain, besides rituals, also regula-
tions. Interestingly, they show a development, which seems to cross the
boundaries of the families of rituals. The oldest group is found in Ado1765d,
Ado1765i and Ado1780. The rituals in these documents (and in Ado1785b)
are almost identical and may be regarded a kind of small family in its own
right, though they are not related to the families I defĳined. The regulations
in these documents are also virtually identical and composed of seven
numbered rules (only in Ado1780 they are untitled, unnumbered, and rule
6 is missing). I call these, group A1:
Laws
of the Lodge.
1o. To not discuss anything other than Lodge business.
2o. To not discuss matters of religion, afffairs of state or business.
3o. To not whisper.
4o. To not take liberties or licence.
5o. To not use familiar forms of address (de ne pas se tutoyer).
6o. To not leave without permission.
7o. Finally, to be of modest and honest demeanour. (Ado1765d)
The next group is formed by the seven rules found in the documents of
Ado1772 / Ado1779b, Ado1772c (all belonging to the ‘Third’ tradition) and
Ado1802 (belonging to the family of those documents which are a mixture
of ‘Grand Orient’ and ‘Third’ tradition, in this case clearly showing the
influence of the latter). They are unnumbered and without a title (except
for Ado1802 where they are called “Observations”. I call these, group A2:
[1] All ambiguities, calumnies, [&] lies are forbidden in Lodge, on pain of
severe punishments or fĳines:
[2] silence & correct behaviour should reign at all times.
[3] whispering to anyone is forbidden;
[4] the least error will be severely punished,

[5] fĳines are either pecuniary or to have to blow out lamps with white oil [i.e.
to drink glasses of water], without exception, as the Master sees fĳit and
according to the particular circumstances of each case;
[6] but justice shall be paramount &,
[7] any fĳines shall always [be] to the benefĳit of the poor. (Ado1772)
As can be seen at once, there is hardly any overlap between the rules of
these groups A1 and A2. Rule A2.3 corresponds with rule A1.3 and maybe
one could say that rule A2.1 has a similar flavour as A1.4, but that is it.
Chronologically next comes Ado1775a, the Maçonnerie des Dames,
published in 1775, probably in Paris. Though not belonging to the ‘Grand
Orient’, but to the ‘Clermont’ family, it seems signifĳicant to me that this
booklet, which was published only one year after the Grand Orient de
France had regularised the Adoption lodges, contains “Statutes and Regu-
lations” with no less than 45 numbered ‘Articles’. I will call this group C1.
These have a completely diffferent character than the rules in the groups
A1 and A2, which were restricted to the regulation of the behaviour of the
members during the lodge meetings. The new ones are concerned with
such subjects as how a new Adoption lodge should be created (confĳirm-
ing what we saw in chapter 2, that the fĳirst women initiated are at once
appointed in certain functions), the conditions of the ladies who can be
initiated, the initiation of serving Sisters (“Sœurs servantes”), what has to
be done at the yearly meeting with the elections, the frequency of meet-
ing and dining, the convocation of the meetings, presence and absence,
fĳinancial matters, how to deal with complaints against a Sister, what to
do when a Sister dies, etc. Not surprisingly, these regulations have not a
single article in common with those of the groups A1 and A2.
Ado1776a, the Swedish “Loix et Statuts de la Maçonnerie des Dames”, was
clearly translated from an older French version into the Swedish version we
have. Its contents may therefore in fact be older than Ado1775a. Besides, its
ritual belongs to the ‘Grand Orient’ tradition. It contains a section ‘Laws’
with 16 numbered rules, which seems intermediate between the seven of
the groups A1 and A2 on the one hand and the 45 of C1. I will therefore call
this version B. These rules already have much more the character of articles
than those of the fĳirst groups. Yet, comparison shows that these rules have
hardly anything in common with either those of A1 and A2, or those of C1.
The correspondences are restricted to the following:
3rd Nobody is allowed secretly to whisper something in the others ear or in
the way that only two can hear it. (B.3, corresponds with A1.3 and A2.3)
5th Equivocal sayings, backbiting and swearing are prohibited. (B.5, corre-
sponds with A2.1)
370 chapter nine
6th No one leaves his place without applying for and having been granted
permission. (B.6, corresponds with A1.6)
15th At all assemblies the poor and needing are remembered with voluntary
gifts to the purpose of which also the money from fĳines is intended. (B.15,
corresponds with A2.7)
16th The reception fee is set by the lodge according to circumstances. (B.16,
corresponds more or less with C1.32: “In addition to the reception fee, which
will be set each year at the Istallation and Election Lodge, in the week imme-
diately following the feast of St. John the Baptist, there will also be a levy for
the upkeep of the Lodge which will be the same for all Brothers & Sisters
with the exception of the [Brother and Sister] servants”.)
The earliest version of the ‘Statutes’ of the ‘Candeur’ family, are those in
Ado1778. They are copied virtually identical in Ado1785, Ado1786, Ado1806
and Ado1820b. I will call these C2. It is a set of 30 numbered articles,
largely covering similar matters as the 45 of C1, though neither their order,
nor their formulation have much in common. Yet, I fĳind the following
articles more or less comparable:
C1 (Ado1775a, ‘Clermont’) C2 (Ado1778, ‘Candeur’)

[1] THE Lodge shall be composed of, 2 the Lodge for initiations shall
at least, a Worshipful Master, a Grand always be composed of a Worshipful
Mistress, a grand Inspector (female), a Mistress, two Wardens, a secretary,
grand Inspector (male), a Secretary, an a Treasurer and a mistress of
Orator, a Master of Ceremonies, a Ceremonies (all female).
Tyler, & a Brother and a Sister assistant
for each column.
[6b] When there are three Sisters in 14 We will not part until after having
number, the most recently initiated of deposited something in the Poor
them will be given the task of presenting chest which the treasurer ( female)
the offfering purse for the poor, which she will keep to distribute at all the
will empty, after taking up the collection, annual feasts to the poor of the town
into the designated place for receiving and especially to the destitute poor.
alms, in such a way as to not disclose the
amount each Brother or Sister has given.
[11] No lady or widow can likewise be 6 No pregnant woman shall be
received, under any pretext whatsoever, if received until after she has given
there is the least suspicion that she may be birth.
pregnant; & and she may only be proposed
if she has afffĳirmed, on her word of honour,
to the Brother or Sister whom orders to do
so, that she has not the least fear nor the
slightest sign or symptom of being so.
Table (cont.)
[12] No lady, widow or unmarried woman 5 The most recently initiated sister
shall be received either, under any pretext will visit her on the night before to
whatsoever, during the time of her period; ask if she wishes to continue and
& the day for her reception shall be put whether her period will prevent her
back by at least four days from the time reception, in which case she would
when she will have ceased to be having forewarn the worshipful mistress
her period, & at least eight days from the who would cancel the meeting.
day when it may start again.
[13] Each Lodge may receive two serving 17 There will be serving women who
sisters of well-known good repute: they are admitted free of charge either
will be proposed and received in the to ensure the security of the lodge,
same way as the other Sisters, & held or to help during the meals, but
to the same conditions and formalities, they will only be given the degree of
unless they are in the service of some of apprentice except for proven perfect
the Sisters, and they will be admitted free discretion which could earn them
of charge. the degree of Companion, but never
[14] As the said serving Sisters shall only Mistress.
be employed in the Lodges, to attend to
the needs of the Sisters and accompany
them to the toilet, they can only ever be
admitted to the Degree of Apprentice,
and those of Companion and Mistress can
never be conferred on them.
[19] Only the Worshipful Master shall 1 No mistress can hold a lodge nor
have the right to summon a Lodge to an have Receptions unless she has been
extraordinary meeting; & when, for some installed by a Grand (Worshipful)
unforeseen cause or reason, the Grand Master.
Mistress wants to hold a meeting, she
will inform the Master of the Lodge, &, in
his absence, the grand Inspector; but she
can never call a meeting herself.
[21] At the annual Business Lodge held in 13 No person shall be admitted for
the week immediately following the feast less than twelve pounds which shall
of St. John the Baptist; the fee demanded be paid to the Treasurer before
for the reception of an Apprentice reception so that there shall be a
shall be set and once agreed upon shall continuous fund available to help
neither be increased nor decreased and assist the poor, as well as for the
during the year; but it may be increased decoration of the lodge, and the said
or decreased the following year Candidate will be responsible for
according to the needs & the upkeep of all other expenses incurred at her
the Lodge. reception, such as Gloves, Apron and
Sash.
372 chapter nine
Table (cont.)
[22] The agreed sum for each reception
must be paid to the Secretary, acting as
Treasurer, in Ladies’ Lodges, before the
person for whom the fee is to be paid
can be received & for which he will be
personally responsible in his own name.
[24] No reception of an Apprentice can 3 No-one shall be admitted into
proceed unless she has been proposed the society unless she has been
in a Lodge prior to her admission & the proposed at the preceding lodge. The
Brothers and Sisters have given their Worshipful Mistress will ask those
approval which the worshipful Master present, both male and female, to
will ask of them. One vote against will enquire if there is anything to be said
sufffĳice to prevent the reception. Those against the Candidate and to inform
opposing the reception will reveal to the the lodge of it.
Worshipful Master, in a whisper, their
reasons for opposing the proposition and
he, using his own judgement, will either
refuse the reception of the Candidate, or
make the reasons for opposition known
to the Lodge which will decide by a
majority of the votes on their validity or
lack thereof.
[25] No Candidate shall be admitted 7 No-one shall be admitted under the
to the degree of Apprentice unless she age of eighteen years accomplished,
has attained the age of eighteen years unless with the agreement of the
and has been what is called ‘grown up’ entire lodge to offfer dispensation.
for at least six months; & the Degree of
Companion shall not be conferred on
any Sister who has not reached the age
of twenty; unless she be married.
[28] No Lodge shall confer more than 10 One can award the degrees of
one Degree at a time and cannot Apprentice and Companion at
have more than three ceremonies of the same meeting, but no-one can
reception in a day either for Apprentice, receive the degree of Mistress until
Companion or Mistress; these latter two she has attended three lodges not
should always be conferred in order of including that of her initiation, the
joining, unless the Sisters who are about same being the case for all the other
to be advanced are accused or convicted degrees.
of failing to have learned what they
should have done.
Table (cont.)
[29] Any Sister summoned to attend 25 A Sister who is frequently absent
cannot be excused from attending from the lodge will be punished
without informing the Worshipful unless she gives good reasons for her
Master, as stated in article 18; & if some lack of attention to duty.
do absent themselves without carrying
out these formalities and without
legitimate reasons, in three successive
Lodges they will be excluded for the next
three Lodges, and even permanently if
they refuse to accept the punishment
imposed when they do attend.
[33] The Secretary shall keep an exact 11 The Secretary will ensure that
record of all discussions relating to funds all statutes are adhered to. She will
necessary for the upkeep of the Lodge, fĳind out exactly and in secret about
as well as to fees set for receptions and anyone who fails to do so and quietly
particular levies, in order to be able to warn the member involved, if the
refer to them if need be. fault is grave, so that she can correct
it in the future, otherwise she should
record it to include it in her report to
the next Lodge. She also receives and
registers all Patents and Conclusions
which are given in Lodge and signs all
the Patents and letters of invitation.
[34] The Secretary shall give an account 12 The Treasurer shall keep a precise
to the whole Lodge at the meeting in the record of all income and expenditure
week immediately following the feast which she will present every three
of St. John the Baptist, of the money he months before the whole lodge.
has received during the year, & how he
has used it, which said account shall be
supported by receipts and documents of
proof, & will be signed by all the Brothers
and Sisters of the Lodge.
[45] The present Rules and Statutes 30 The present statutes will be strictly
will be read at each reception of an observed and every Candidate, on
Apprentice and all the Brothers and her initiation, will promise in her
Sisters will promise on their word of obligation to conform to them.
honour to conform to them.
Besides the manuscript versions of the ‘Candeur’ tradition of rituals, two

printed editions which belong to the same family, namely those pub-
lished by Chappron (Ado1820) and Ragon (Ado1860), have also “Statuts”,
374 chapter nine
respectively “Statuts et Règlements”, of 11 and 29 articles. The 11 of Chap-

pron are the articles 1–4, 6–9, 11, 19, 27, 28 and 30 of those of the ‘Can-
deur’ family. Of those of Ragon, 1–26 and 29 correspond to 1–26 and 30 of
‘Candeur’, while 27 and 28 are new ones, replacing the old 27–29. Ragon’s
new ones are characteristic for his misogynist age, almost a century after
the 1778 text:
Traditional ‘Candeur’ (Ado1778) Ragon (Ado1860)

[27] When a Sister fĳinds herself in Art. 27. No person under the legal
a state where she feels unable to control of another shall be admitted
maintain her decency during her without the consent of him or her
reception, she will ask to be excused. upon whom she legally depends.
Persons exempt are those who have
the power to manage their own afffairs,
those of their husbands or of their
children.
28 If some unknown Sisters arrive, Art. 28. The mania for degrees has not
the Worshipful Mistress will take spared adoption Masonry; there are
care to see that they are searched as many as ten of which the latest has
and examined very thoroughly. After the pompous title of Princess of the
they have been recognised, if they crown. Common sense shows that we
are of the rank of Sublime Scottish should limit ourselves to the fĳirst three
Mistresses (Sublimes Écossoises), she degrees, in imitation of true Masonry
will offfer them her seat which they which does not go beyond the degree
will refuse; she will then have them of Master; the other degrees are
seated at her right and her left, the superfluous and should be cast aside
same as for male visitors. among the separate degrees.
29 The Scottish Mistresses (Écossoises)
will take their places beside [i.e. at the
West side of ] the Secretary and the
Treasurer, the Mistresses at the head
[i.e. at the East side] of the Mistresses
and so on for the other degrees.
In order to see the misogynist content of not only article 27, but also arti-
cle 28, we should realise that Ragon himself held the 33° in the Ancient
and Accepted Scottish Rite, and the 90° in the Rite de Misraïm.
Interestingly, if we compare the rules of the groups A1 and A2 with
those of the ‘Candeur’ family C2, we fĳind some similarities (whereas none
exist with C1):
A1 (Ado1765d) A2 (Ado1772) C2 (Ado1778)

4o. To not take [1] All ambiguities, 19 The Sisters shall be very
liberties or licence. calumnies, [&] lies are cicumspect in all their
forbidden in Lodge, discussions bearing in mind
on pain of severe that a single word can have
punishments or fĳines: an efffect on the reputation of
their Brothers and Sisters, but
on the contrary they should
seek out every occasion to be
of service to them.
20 The principle things which
they should avoid are speaking
ill of others and slander so
that nothing can harm either
directly or indirectly the
honour of the Order nor that
of their Brothers and Sisters.
6o. not to 26 No Sister may leave the
leave without lodge without the permission
permission. of the Worshipful Mistress.
[2] silence & correct 27 When a Sister fĳinds
behaviour should reign at herself in a state where she
all times. feels unable to maintain her
decency during her reception,
she will ask to be excused.
[5] fĳines are either 16 Only the Worshipful
pecuniary or to have to Mistress shall be able to decide
blow out lamps with white on punishments and fĳines
oil [i.e. to drink glasses of unless any Brother or Sister
water], without exception feels that the punishment
as the Master sees fĳit and should be more severe in which
according to the particular case the lodge will decide
circumstances of each by vote and the Worshipful
case. Mistress will have two votes.
[7] any fĳines shall always 15 Fines for errors committed
[be] to the benefĳit of the in Lodge shall be of six or
poor. twelve sous and will be placed
in the Poor Box.
Whereas basically all rituals belonging to either the ‘Third’ tradition (A2)
or the ‘Candeur’ family (C2) are accompanied by a set of rules, we have
seen already that of the ‘Clermont’ family there was only one (Ado1775a,
C1) and so far of the ‘Grand Orient’ tradition only one as well (Ado1776a,
376 chapter nine
B). But the last one, though no doubt a translation of a French original, is
the Swedish ritual, and it includes at least one article which is specifĳic for
that context: “11th No Scottish Master is admitted to the lodge before he
has not in the outer room guaranteed his taciturnity at his Masonic oath,
in the hands of a Sister and a Brother”. In France, any mason who had at
least the second degree was allowed to visit an Adoption lodge, but in
Sweden one had to have at least the degree of a Scottish Master. So, these
‘Laws’ were at least modifĳied in Sweden and therefore it remains unclear
whether or not they may count as a ‘Grand Orient’ ritual with laws.
The fĳirst unambiguous ‘Grand Orient’ ritual with ‘Statuts’ therefore is
Ado1780e of ca. 1780, belonging to the ‘Maçonnerie des hommes’ manuscripts.
It has no less than 44 articles which, surprisingly, incorporate 23 of the 30 from
the ‘Candeur’ family. I will call this version C3. It seems to me to be a further
development of the ‘Candeur’ statutes. Interestingly, almost exactly the same
version was included by Antoine-Firmin Abraham in his manuscript-copy of
the high degrees of the Adoption Rite (Ado1818b) and by the Comte A.A. de
Grasse Tilly in his Thuileur [du] Rite Écossais Ancien et Accepté et Rite Moderne
of 1818 (Ado1818). Abraham leaves out article 42, while De Grasse Tilly, copy-
ing Abraham’s version, furthermore drops article 41.36 The other diffferences
are only in the formulation of a few articles, most remarkably:
‘Maçonnerie des hommes’ Abraham De Grasse Tilly’s Thuileur

(Ado1780e) (Ado1818b) (Ado1818)
29 The column in the South 29. The Column in the West Art. 29 The Column in the
(which is called America) will (which is called Africa) will West called America will be
be governed by the S[ister] be governed by the Sister governed by the Sister Grand
G[ran]d Insp[ector], and that Inspector, and that of the Inspector and that in the
in the North (called Africa) South (called America) by the South called Africa by the
by the B[rother] G[ran]d Sister dépositaire, these two sister Dépositaire. These two
Insp[ector]. Columns take the name of Columns take the name of
climes. climes,
The S[ister] M[istr]ess of The sister Mistress of the Sister Mistress of
Ceremonies will be placed in Ceremonies will be placed Ceremonies will be placed
the West (called in the West (which is called in the West which is called
Asia) seated between the Europe) seated between the Europe, seated between the
S[ister] G[ran]d Insp[ector] Sister Inspector Sisters Grand Inspectors
and the B[rother] G[ran]d and the Sister dépositaire. and Dépositaires.
Insp[ector].
36
Probably accidentally, since the remaining two articles were not renumbered, but
still listed as 42 and 43.
Apart from the unusual way in which the directions of the wind are asso-
ciated with the parts of the world,37 it is above all the fact that in Ado1818
the functionaries corresponding to the two Wardens govern the South,
respectively the West, which is surprising. In the Anglo-Saxon tradition of
the Antients, the Junior Warden sits in the middle of the South and the
Senior Warden in the middle of the West. Indeed, as we have seen, there
are Adoption Rite rituals where there is only one ‘Warden’, sitting in the
middle of the West, while sometimes there is then a second one sitting
besides the Master in the East. That form may be derived from the British
Harodim-tradition. But the Adoption Rite developed into a French form
of Freemasonry. In the continental ‘Moderns’ tradition, the Junior Warden
governs the North and sits at its West end, while the Senior Warden gov-
erns the South, at the West end of which he sits. In most Adoption Rite rit-
uals, that is also how the corresponding functionaries sit. In the ‘Écossais’
tradition, however, the functions, but not the positions of the Wardens
have been reversed: the Junior Warden governs the South, but still sits at
the West end of the North, and vice versa. In the Adoption lodges, when
these functions are executed by one Brother and one Sister, the Brother
usually has the function of Senior Warden, called First Inspector or Grand
Inspector, while the Sister has the function of the Junior Warden, called
either Second Inspector, (female) Grand Inspector or Dépositaire.
The Maçonnerie des hommes-version seems to say that the Sister Grand
Inspector governs the South (called America), while the Brother Grand
Inspector governs the North (called Africa). Except for the ‘wrong’ associa-
tion with the parts of the world, that would be according to the ‘Écossais’
tradition. However, one would only have to exchange the words North and
South here in order to turn this description into the fully correct normal
continental ‘Modern’ situation. Abraham seems to attempt to make the
formulation unambiguous. In his case both functionaries are Sisters: Grand
Inspector (Senior) and Dépositaire (Junior Warden). The South (still called
America) is still governed by the Dépositaire (Junior Warden), while, how-
ever, the Inspector (Senior Warden) governs the West (sic!) (called Africa).
However, that is probably just a mistake, because in the next sentence
he states that the Master of Ceremonies sits between them in the West.
But here he uses the other French word for West (Occident instead of
Ouest), which is now associated with Europe. I assume, therefore, that the
intention was to say that the Inspector governs the North (not the West),
37
Normally the association is: East – Asia, West – Europe, North – America, and South –
Africa.
378 chapter nine
called Africa. In that way, the association between the parts of the world
and the directions of the wind is still wrong. Also the association of the
Wardens to the South and the North remains according to the ‘Écossais’
tradition, but that is in his case not surprising, since he correctly claimed
to be “the fĳirst to have the courage to carry in France the sacred banner of
Scottish Freemasonry (l’Écossisme)”.38 The only change, which De Grasse
Tilly (who opened in 1804 the fĳirst Supreme Council of the Ancient and
Accepted Scottish Rite in France) made in Abraham’s version, was the
inversion of the indications America and Africa, so that at least the South
was now correctly referred to as Africa.
There is still a last ‘Réglement’ from before the 20th century, viz. that
printed for the Adoption lodge, attached in 1810 to the lodge ‘Chevaliers
de la Croix’ [Ado1810]. It has 42 normal articles and 8 ‘Provisional disposi-
tions’, giving a total number of 50. It is related to some extent to those
in group C, but sufffĳiciently diffferent to give it the code C4. Some of its
articles are really remarkable. For example, the articles 19–22 concern
the performance of lectures and concerts by the members, being the only
activities which may be combined with those of the Adoption lodge. Arti-
cle 12 states that “No sister shall be admitted who does not profess the
Christian religion”, Article 15 that “The Sisters, exclusively, discuss and vote
on all requests for reception or afffĳiliation of a Sister or a Novice” (italics
in the original), and Article 25 that “The Sisters are not subject to any
fees for their reception nor any contribution; on the day of their recep-
tion they will simply make a voluntary offfering in addition to the normal
collection of alms”. Finally, a number of articles specify the clothes of the
members: Article 29: “In Lodge, the Sisters will wear white or black, in
accordance with what is set out in the summons”, 30: “in an Adoption
Lodge, B[rothers], will wear all black, either suit or tail coat with a dress
hat”, 31: “The Sisters will wear, in Lodge, a red collar around their neck
at the bottom of which will be suspended a cross in conformity with the
type chosen”, 32: “The Lodge will provide at its own expense on the occa-
sion of the reception of each Sister, and for this reception only, the col-
lar, gloves and bouquet; the Sisters will provide their own cross …”, and
41: “The Novices, in Lodge, will always be dressed in white. They will wear
around their neck a light red collar with a cross of the type chosen: the
collar, gloves and bouquet of the Novices will be provided by the Lodge
on their reception into the Novitiate”.
38
Bossu 1977, quoting Albert Vigneau. Regrettably it is not stated which publication of
Vigneau is meant. It could be La loge maçonnique: Révélations d’un ex-franc-maçon, Paris,
2e ed. 1935.
The ‘Règlements’ for the Adoption lodges of the 20th century start with
those published in 1902 by the lodge ‘Le Libre Examen Adoption’ (D1).39
They contain no less than 64 articles, 9 of which are similar to 10 in those
given by Ragon (Ado1860). In 1906 the Grande Loge de France formulated
its fĳirst Constitution of 12 articles for the Adoption lodges it was about
to create (D2).40 In 1912, the Grande Loge de France continued with Gen-
eral Regulations for the Adoption lodges,41 containing, besides the same
12 articles in the “Constitution des Loges d’Adoption”, 265 in the General
Regulations strictly speaking (D3). Also in 1912, ‘La Nouvelle Jérusalem
Adoption’ adopted its by-laws (‘Règlements intérieurs’) of 42 articles (D4).
These regulations from the 20th century have an even more bureaucratic
character than those of group C.
All in all then, we see a development from A1 (Ado1765d) and A2 (‘Third’,
Ado1772), both with 7 rules before the recognition of the Adoption lodges
by the Grand Orient de France in 1774, to C1 (‘Clermont’, Ado1775a), C2
(‘Candeur’, Ado1778), C3 (‘Grand Orient’, Ado1780e) and C4 (Ado1810)
with 45, 30, 44 and 42/50 ‘articles’ respectively in ‘Statuts’ with a very dif-
ferent character after that recognition, while in the 20th century the regu-
lations become even more bureaucratic.
Conclusions Concerning Theory
In the Preface, I wrote that the starting point for the research project
which resulted in this book, was to test the theory of ‘transfer of ritual’, a
theory which assumes that when the context of rituals changes, the ritu-
als concerned will usually also change in order to adapt to the new con-
text. Inversely, then, one may ask, when changes in rituals are observed,
if maybe these are a response to changes in their context. In the chapters
5, 6 and 7, the developments in the context of the rituals of the Adoption
Rite were summarised, and in this chapter so far, the developments in
the rituals themselves were presented. Therefore, it is time now to look
at possible relations between them. I’ll restrict myself to only the most
signifĳicant ones.
39
R⸫ L⸫ d’Adoption Le Libre Examen … Règlements Particuliers, Paris, Imprimerie A⸫
Coulond, 1902 (BN 16–H Pièce-101).
40
Conseil Fédéral et de la Grande Loge de France (23/09/06 à 25/02/07) 38–39 (GLF / Bulletins
et circulaires 1900–1915).
41
Grande Loge de France – Loges d’Adoption. Règlements Généraux, Paris 1912.
380 chapter nine
The Transfer of the Rituals over the Gender Border

The chapters 2, 3 and 4 have argued that, contrary to what has been claimed
so far about the Adoption Rite, it was not created in the middle of the 18th
century by some male Freemasons, just to keep quiet those ladies who
pressed to get into the lodges, in order to keep the real lodges male only.
On the contrary, I argued that the Adoption Rite is a continuation of the
Harodim tradition within Freemasonry, a tradition which has its origin in
England, was transferred to France around 1725, and was then, at least in
France, originally practiced by men, initiating men. We saw already at the
start of chapter 2, that there are sources, which suggest that in York, ladies
were initiated by them as early as the last decade of the 17th century. But
when La Franc-Maçonne, published in 1744, claims that recently a third
lady was initiated, that may well have been true for France.
At fĳirst the Adoption lodges not only initiated women, but also contin-
ued to initiate men. They were truly mixed lodges, and the men partici-
pating in it had been initiated with rituals from the same tradition, if not
from the same Rite, as the women. It was only slowly that the rituals of
the Adoption Rite got reserved for the initiation of women only, while the
men were now initiated in the lodges working with the Rite propagated
by the Premier Grand Lodge in London.
In the last section of chapter 3, “The Creation of a Rite”, it was demon-
strated that the Adoption Rite as it was now practiced in France was not
an unaltered copy of the Harodim Rite, as published in Le Parfait Maçon,
also in 1744. The term ‘Adoption’, in use in England as a synonym of ‘ini-
tiation’, was now used as the name of the Rite. The contents of the fĳirst
two (of the four) degrees found in Le Parfait Maçon were re-distributed
over the three degrees of the Adoption Rite, and not a few new features
were added. Possibly the most important change was a particular drama-
tisation of the theme of the Fall. This story was already told in the fĳirst
degree of Le Parfait Maçon, but this dramatisation and re-interpretation
were possibly introduced precisely for the purpose of initiating women.
The way in which this was done turned this Rite into a masterpiece, an
initiation Rite of the highest quality. Remarkably, even the earliest rituals
we have, seem to testify to the existence of diffferent families of Adoption
Rite rituals side by side, suggesting diffferent groups working at the same
transfer in a somewhat diffferent way.
All in all, then, the transfer of the Rite, practiced by the Harodim, to
female Candidates as well was defĳinitely accompanied by a dramatic
adaptation of the rituals, thus confĳirming the theory.
The Regularisation of the Adoption Rite

In 1774, the Grand Orient de France regularised the Adoption Rite, that
is, it accepted its practice by its members. This was on the one hand an
important support for the Adoption lodges, and there can be no doubt that
from 1774 until the Revolution of 1789, they flourished as never before. But
at the same time, they had to pay a price for this recognition. The mem-
bers of the Grand Orient de France were members of its exclusively male
lodges, and that Grand Lodge insisted on male Candidates being initiated
in its male lodges only. From now on, therefore, the Adoption lodges
would initiate only women. Also, the Adoption lodges were from now on
to be attached to a male lodge, have the same name as that male lodge,
and be presided over by the Master of that male lodge. Also the female
offfĳicers of the Adoption lodge had to be doubled by the corresponding
offfĳicers of the male lodge.
The information we have about the actual practice in the Adoption
lodges before 1774 is, regrettably, very thin. The rituals, which I found,
mostly have a Grand Master preside over the work. This is not surpris-
ing, when we consider that the Adoption lodges had originally been male
only, at least in France. But Ado1765h mentions no male Grand Master
at all; the work is done by the Grand Mistress. The correspondence from
1760 to 1763 between Louët de Cordaiz, Grand Mistress, and J.-M. Giroust,
Orator, of the Adoption lodge ‘Notre Dame de Longué’, held at the man-
sion ‘La Hurtauderie’42 of the family Nau de Cordais in Longué, shows that
Louët, in her function, “excersises her authority in an uncontestible man-
ner over the men in the Lodge”.43 And Ado1770 leaves both options open:
the Adoption lodge may be presided over by either the Grand Master or
by the Grand Mistress, if it has not only female members (sic!). There
were, thus, cases where an Adoption lodge was ruled by a lady. Precisely
this development was cut offf by the conditions formulated in 1774 by the
Grand Orient. When it now still occurred, it was in a camouflaged way. For
example, in Ado1780e, it is suggested that the Grand Master may leave his
place to the Grand Mistress, in which case he sits beside her “to guide her
and help her in her work”. In that way, one could still make the case that
he was the one in charge.
42
10 km from Beaufort, 15 from Saumur and 27 from Angers.
43
Moreillon 2009 19.
382 chapter nine
As was shown above, during the years 1774 to 1776, a number of textual
changes occur in the rituals of at least the ‘Clermont’ (Ado1774e, Ado1774f,
Ado1774g, Ado1776 and Ado1776b) and ‘Grand Orient’ family (Ado1775b
and Ado1776a), which may in some way be a result of the recognition as
well, though it is difffĳicult to say how exactly. Possibly, this is just caused by
a more open and extended communication between and about the Adop-
tion lodges, as well as more inter-visitation as a result of the growth of
their number, which made the average distance between them smaller.
Remarkable are also the ‘Statuts’ in the printed edition of the ‘Clermont’
rituals (Ado1775a), so radically diffferent from the earlier ‘Loix de la loge’.
Indeed, the fact that the fĳirst printed editions of the rituals in France were
published in 1772 (Ado1772, ‘Third’ tradition), 1774 (Ado1774a, ‘Grand Orient’
tradition) and 1775 (Ado1775a, ‘Clermont’ and Ado1775b, ‘Grand Orient’ tra-
dition) can hardly be explained other than in the context of this change.
The French Revolution and Napoleon

After the Revolution of 1789, masonic activity in France came to a halt.
This holds true for the Adoption lodges as well. It took a decade before
Napoleon had stabilised the situation so far that the lodges, including the
Adoption lodges, felt safe enough to start working again. The next 15 years,
until Napoleon lost the battle of Waterloo in 1815, the Adoption lodges
were more or less re-established in their former glory with the Empress
Joséphine as the Grand Mistress for France. There are, however, remark-
ably few manuscript rituals from this period, while those which I found
are often not from France. They witness the spread of French culture,
which was caused by the expansion of Napoleon’s empire.
No doubt the most important Adoption Rite rituals from this period
are the semi-offfĳicial ones of the Grand Orient de France, published in 1807
(Ado1807). Surely these will have been edited by a committee. The edi-
tors integrated a number of features from the ‘Third’ family, while – not
surprisingly – sticking mainly to the ‘Grand Orient’ tradition. They copied
the suggestion, that the Grand Master may leave his place to the Grand
Mistress, in which case he sits besides her “to guide her and help her in
her work”, from the Maçonnerie des Hommes-manuscript (Ado1780e).
The defeat of Napoleon

After the battle of Waterloo in 1815, France was frustrated, and, as usual
after a lost war, the men reorganised the state while shutting the women
in their houses. Strange enough, the Freemasons reacted in two contradic-
tory ways simultaneously. On the one hand, their praise of the women,
in such texts as those by Brother Boubée, was more exalted than ever
and the Adoption lodge activities were even extended to include children.
Also, women are mentioned explicitly again as presiding over Adoption
lodge meetings (Ado1825b, Ado1825c, Ado1860). This gives the impression
of going against the developments outside the lodges. But at the same
time, the rituals designed by the same Brother Boubée (Ado1855a) idea-
lise the work of women in their households, testifying to the same strong
anti-feminist attitude found in French society at large. Furthermore, in
the rituals from Ado1825a onwards, the story of Eve is “corrected” in such
a way as to conform to the traditional interpretation again. I am sure that
it was this change which was at least partly responsible for the loss of
interest of the ladies in Adoption lodges.
The fĳirst feminist wave

Since, during most of the 19th century, the women were generally more
restricted than ever before, a reaction became inevitable. The fĳirst femi-
nist wave found much sympathy among many French progressive Freema-
sons, which led to the creation of three alternative possibilities for women
to become Freemasons. In 1882, Maria Deraismes was initiated in a lodge,
formerly belonging to the GLSE but temporarily independent, eventually
resulting in 1893 in the creation of what is now the mixed masonic order
Le Droit Humain (LDH), which adopted the rituals of the GLSE for the
initiation of all its members, male and female. In 1901 the GLSE changed
its Constitution, now allowing those lodges, which so desired, to initiate
women, again with these same rituals. In the same year, the lodge ‘Le Libre
Examen’ of the GLF created an Adoption lodge, which was the start of a
development, resulting in a number of Adoption lodges, which, though
offfĳicially subordinated under the corresponding male lodges, were in fact
primarily run by the women. All offfĳicers were always female, right from the
start. The offfĳicial rule was that “In all meetings the female Offfĳicers of the
Adoption Lodge must be assisted by male Offfĳicers of the Lodge to which
it is attached”,44 but the minutes testify to the struggle between the Grand
Lodge, which tried to maintain this rule, and the lodges concerned, which
tended to give the Sisters more freedom to act alone. It was precisely this
44
Art. 5 of the “Constitution des Loges d’Adoption” in Loges d’Adoption, Règlements
Généraux, Paris 1912 viii.
384 chapter nine
tendency, which eventually led to the creation of an independent women-

only Grand Lodge.
It is interesting to note that the diffferent types of feminism which the
women represented were reflected in their choice of Grand Lodge. Even
though the rituals of these new Adoption lodges were at fĳirst designed by
male Freemasons, the women soon seem to have had signifĳicant influ-
ence on them. The inclusion of such texts as “The human species is one,
however composed of two distinct elements but which complement each
other. To use philosophical language, it is a purpose towards which the
two parties, Man and Woman are working to achieve the same goals”
and “You are one of the poles of humanity; never forget that Man is the
other pole” (Ado1907), which could never have been found in the rituals
of either LDH or the GLSE, testifĳies to their particular brand of feminism.
At the same time, the Sisters decided in 1902 “to suppress the ritual of the
2nd and 3rd degree which would seem ridiculous and are unacceptable”. It
is unclear which rituals they had in mind when they took that decision,
but I assume either Guillemain (Ado1779) or such 19th century ones as
those by Ragon (Ado1860), which give the traditional interpretation of the
story of Eve. That, of course, was unacceptable for those feminists. Thus,
although we saw in the fĳirst section of this chapter that the rituals of the
Adoption lodges of the GLF stand in a continuous tradition with the 18th
century ones, we now see that they were also defĳinitely adapted to the
new context, exactly in conformity with the theory of ‘transfer of ritual’.
The creation of lodge ‘Cosmos’

When in 1958 the GLFF decided to switch from the Adoption Rite to the
Ancient and Accepted Scottish Rite, some phrases which the Sisters were
especially attached to were copied into the new ones, though they were
completely new there. Signifĳicantly, these included the text: “You are
one of the poles of humanity; never forget that Man is the other pole”.
Also some actions were carried over, for example that the hands of the
Candidate in the fĳirst degree are chained before entering the lodge, and
unchained again before pronouncing her obligation.
Yet, the next year, ten Sisters founded the independent lodge ‘Cosmos’,
where they continued working the Adoption Rite. When we compare their
rituals (Ado1959) with those in use until then, at least two things stand out.
In the fĳirst place, their text is much longer, i.e. more detailed than previ-
ously, and secondly, they include a new ritual during the opening and
during the closing of the lodge for kindling, respectively extinguishing,
the candles on the tables of the offfĳicers of the lodge, written in one night
by Sister Marie Louise Triniolle (called ‘Kiki’).45 Both, I think, can well be
understood. Those few members who had knowledge of the praxis of the
rituals must have realised that the best way to transfer that knowledge
was to write it down as detailed comments on the existing texts, pref-
erably integrated with them, in order that new generations of members
would be able to continue the tradition as they knew it. Furthermore,
they may well have felt that they were responsible for carrying on the
light which they had received, which may have been the reason for the
introduction of this ‘light rite’.
Return into the Order

After eighteen years, the independent lodge ‘Cosmos’ returned into the
GLFF with the right to continue working the Adoption Rite. It is signifĳi-
cant that at the moment of that transition (1977), as well as two years later
(Ado1979), the rituals were changed again. In Ado1979, mainly text has
been added which concerned the new context, such as:
My Sisters, Free-Masonry is Universal, and, as such, it is made up of several
Rites. The Grande Loge Féminine de France is a Federation of Lodges work-
ing in diffferent Rites. We have just communicated to you the Signs, Words
and Tokens which will enable you to identify yourself as a member of a
Lodge working in the Adoption Rite. It will be the role of the Soeur Experte,
to continue your instruction by teaching you the Signs, Words and Tokens
of any other Rites.
And, of course: “I promise to be faithful to the laws and regulations of the
Grande Loge Féminine de France, …”. As attributes of the fĳirst degree, the
new member now also receives a “medal, the emblem of our Respectable
Lodge” and a “robe, without adornment”, which are usual in the GLFF.
But most remarkably, the description of what has to be done was set out
in even more detail than in the rituals of 1959. Indeed, that can well be
understood again, because now lodge ‘Cosmos’ became surrounded by
lodges, working with other rituals, thus posing a threat of influencing the
rituals of the Adoption Rite worked in ‘Cosmos’. The only thing one could
do to try to prevent such an influence was to describe the own tradition in
the most minute detail. That the perceived threat from the other Rites was
not just imagined can be seen from the hand-written notes which were
45
Moreillon 2000 2.
386 chapter nine
added in the rituals of 1959 in 1977 in the course of the negotiations about
the return of ‘Cosmos’ into the GLFF. Here, for example, the fĳive knocks, so
characteristic for the Adoption Rite, were systematically replaced by only
three, as is usual in the male Rites. Even though Ado1979 returned to the
fĳive knocks again, other changes were introduced there which no doubt
reflect an adaptation to what was usual in especially the predominant Rite
in the GLFF, the Ancient and Accepted Scottish Rite. These include in the
fĳirst degree perambulations of the lodge room and the communication of
the “password for the semester”; in the second and third degree, the
Candidate now climbs a winding staircase before she enters the lodge
room; in all degrees, walking in the lodge room is prescribed explicitly to
be done only clockwise (‘dextrorsum’),46 and at the end of the meeting the
‘chain of Union’ is formed. So, again, we see that the rituals did adapt to
the new context, just as the theory of ‘transfer of ritual’ predicts.
All in all, then, the history and development of the Adoption Rite turned
out a perfect illustration of the fact that changes in their context cause
rituals to change, in order to fĳit the new situation. This did not only hap-
pen when (in 1744?) the rituals of the Adoption Rite were transferred from
a male-only to a mixed gender context, but also later when (in 1774) the
Rite was regularised (and also no male Candidates were initiated any-
more), when (from 1825 onwards) Freemasonry became really bourgeois,
when (in 1901) the target group became feminist women, when (in 1959) a
‘wild lodge’ (‘Cosmos’) was created in order to save the Rite, and when (in
1977/1979) lodge ‘Cosmos’ was re-integrated in the Grande Loge Féminine
de France.
46
Something which seems to have been introduced in masonic rituals in the early 20th
century under influence of ideas, current in the Theosophical Society. There are good rea-
sons to assume that previously the rule was rather to avoid passing between the Tracing
Board (‘tableau’) and the table of the Master (‘altar’).
[Plate I]
Fig. 1. Illustration, showing the climbing of the ladder (from Léo Taxil:
Les mystères de la franc-maçonnerie Pl. XLIV, copied in Van de Sande 1995 144).
[Plate II]
Fig. 2. Climbing the Tower of Babel (from Taxil [1891] 100).

[Plate III]
Fig. 3. Illustration from the fĳirst French publication of the Adoption rituals
(Ado1772) (© GLS).
[Plate IV]
Fig. 4. Tracing Board for the fĳirst degree from Fig. 5. Tracing Board for the second degree
Le Parfait Maçon 1744 (© GON). from Le Parfait Maçon 1744 (© GON).
Fig. 6. Ado1774g: First degree, fĳirst illustration: Fig. 7. Ado1774g: First degree, second illustration:
The regalia of the degree (© BN). The preparation room (© BN).
[Plate V]
[Plate VI]
Fig. 8. Ado1774g: First degree, third illustration: Tracing Board (© BN).

Fig. 9. Ado1774g: Second degree, fĳirst illustration:
Fig. 10. Ado1774g: Second degree, second illustration:
[Plate VII]
The regalia of the degree (© BN).

The preparation room (© BN).
[Plate VIII]
Fig. 11. Ado1774g: Second degree, third illustration: Tracing Board (© BN).

[Plate IX]
Fig. 12. Ado1774g: Third degree, fĳirst illustration: The regalia of the degree
(© BN).
[Plate X]
Fig. 13. Ado1774g: Third degree, second illustration: Tracing Board (© BN).

[Plate XI]
Fig. 15. Ado1775a: Plan of the lodge room for the third Fig. 14. Ado1775a: Plan of the lodge room for the fĳirst degree
degree (© UGLE). (© BN).
[Plate XII]
Fig. 16. Ado1775a: PL. I. Tracing Board for the fĳirst degree (© BN).
[Plate XIII]
Fig. 19. Ado1775b: Pl. I. Tracing Board for the fĳirst degree (© GON).
[Plate XIV]
Fig. 17. Ado1775a: PL. III. Tracing Board for the second degree (© UGLE).
[Plate XV]
Fig. 20. Ado1775b: Pl. II. Tracing Board for the second degree (© GON).
[Plate XVI]
Fig. 18. Ado1775a: PL. II. Tracing Board for the third degree (© UGLE).
[Plate XVII]
Fig. 21. Ado1775b: Pl. III. Tracing Board for the third degree (© GON).
[Plate XVIII]
Fig. 22. Ado1778: fĳirst illustration, Tracing Board Fig. 23. Ado1778: second illustration, Tracing Board
fĳirst degree (© BN). third degree (© BN).
[Plate XIX]
Fig. 24. Ado1785: Vignette of the lodge ‘La Candeur’ (© GLS).

[Plate XX]
Fig. 25. Ado1785–Stendal: First degree, Title page (© GSPK).

[Plate XXI]
Fig. 26. Ado1785–Stendal: First degree, Tracing Board (© GSPK).

[Plate XXII]
Fig. 27. Ado1785–Stendal: Second degree, Title page (© GSPK).

[Plate XXIII]
Fig. 28. Ado1785–Stendal: Second degree, Tracing Board (© GSPK).

[Plate XXIV]
Fig. 29. Ado1785–Stendal: Third degree, Title page (© GSPK).

[Plate XXV]
Fig. 30. Ado1785–Stendal: Third degree, Tracing Board (© GSPK).

[Plate XXVI]
Fig. 31. Ado1791E: Title page (right) and Tracing Board (left) (© UGLE).
[Plate XXVII]
Fig. 32. Adoption lodge initiating a candidate, gouache, First Empire (© GOF).

[Plate XXVIII]
Fig. 33. Stamp of the “3e Territoire Militaire, Tonkin” on the back of Ado1901
(© GLF).
Fig. 34. Certifĳicate, ca. 1933 (© lodge ‘Cosmos’, GLFF).

Fig. 36. Idem, detail.
[Plate XXIX]
Fig. 35. Cover of the draft for the ‘mémento’ of the fĳirst

degree, 1932 (© GLF).
[Plate XXX]
Fig. 37. Cover of the ‘mémento’ for Fig. 38. Cover of the ‘mémento’ for the
the fĳirst degree, 1932 (© GLF). second degree, 1932 (© GLF).
Fig. 40. Madeleine Pelletier (© Biblio-
thèque Marguerite Durand, Paris).
[Plate XXXI]
Fig. 39. German Tracing Board (‘Tableau’) for

the second degree of an Adoption lodge
(Beyer 1954 opposite 97, © DFM).
[Plate XXXII]
Fig. 41. Germain Rhéal as Grande Maîtresse of lodge Fig. 42. Germain Rhéal and Louise Triniolle
Thébah in 1946 (© Lodge ‘Cosmos’, GLFF). around 1950 (© Lodge ‘Cosmos’, GLFF).
APPENDIX A
TABLE OF THE ADOPTION RITE RITUALS, ORDERED BY CODE
Code Title and/or Description

1744 MS Catechisme De L’adoption Pour Les franches Maconnes (BN FM4 151)
1744a La Franc-Maçonne (GON 213.C.16)
1744b Le Parfait Maçon (GON 38.B.22)
1753 MS < 18–1–1754 (1753?) Maçonerie d’adoption des femmes (BN Baylot
FM4 7)
1753a MS Catechisme des francs=maconnes (GLD F XXIII b 3)
1761 MS XV. Cajer [= Cahier], MAÇONNERIE pour les Dames, Donné au
F. B*** [= BAREILLON] par le F. H.*** se 14 May 1761 (Copy Lodge
‘Cosmos’)
1761b MS 1761? Rituels maç⸫ de la L⸫ du Prince de Clermont (BN Baylot FM4 18)
1761c MS Maconnerie des Dames en Trois Grades (transcript) (Lodge
‘Cosmos’)
1765a MS Ca. 1765 (1760–1770); “Le Préjugé Vaincu, ou la reunion des deux
sexes par L’auguste Maconneries de l’adoption, etc.” (in BN Baylot FM4
27)
1765b MS Ca. 1765 (1760–1770); “Loge des femmes” (BN FM4 1253)
1765c MS Ca. 1765 (1761–1768); Fr. Bouvet & Fr. Durence: “Maçonnerie
d’adoption. Trois premiers grades” etc. (BN FM4 148)
1765d MS Maçonnerie d’Adoption. 9e Partie de la Collection Maçonnique
(GOF)
1765E Womens Masonry or Masonry by Adoption, London 1765 (UGLE BE.825.
Sis)
1765f MS Ordre de l’adoption; Maçonnerie des Dames (GON 123.B.163)
1765g MS Loge d’Adoption en Quatre Grades Savoir Apprentisse, Compagnone,
Maitresse et Parfaite (GON 240.D.22)
1765h MS ‘L’Union Parfaite’ de La Rochelle 1760–1770 (ACHMAS 1.1 (2002)
33–43)
1765i MS Maçonnerie d’Adoption (écriture A, fff. 76r–81v) (BN FM4 129)
1765j MS Grade d’Elüe (écriture C) (BN FM4 129)
1767 MS “Marquis de Gages”, (BN FM4 79)
1767a MS Ca. 1767, “Rituel d’adoption ou Celle de Dames” [Marquis de
Gages], in: Règles Maçonniques; MSS⸫ fff. 133r–144v (BN FM4 75)
1767a bis MS “Compagnonne” (BN FM4 75 p. 145r)
1767b MS 1770–1786 Maçonnerie d’adoption [Marquis de Gages], published
in Jean-Pierre Lassalle: Rituel d’une Loge d’adoption, Toulouse 2001
1767c MS J.-B. Parisot: Elû de La [M]açonnerie des Fammes 1767 (BN FM4 407)
388 appendix a
Table (cont.)
1769 MS Quatrieme et derniére grade de la maçonnerie des Dames: Parfaite
Maitrisse (GSPK 5.1.4.–3552)
1770 MS Maçonerie des Dames ou Ordre d’Adoption. Pour le Frére d’Anieres
Lieutenant d’Infanterie au Service de Brunswic 1770 (UGLE YFR.828.Mac)
1770a MS Ca. 1770, “Loge d’adoption. Réception de maçonne” in: [Collection
des Rituels] fff. 119r–128r (BN Fr.14301 = Microfĳilm 8240)
1770b MS Maçonerie des Dames ou L’ordre d’Adoption (GLD F XXIII b 2)
1770c MS Le Chemin du Bonheur ou les Mystères de l’Adoption; autrement la
Réunion des deux Sexes 1770 (GON 192.B.13)
1770d MS Ordre de la Maçonnerie d’adoption (GON 123.B.164)
1770e MS Maçonnerie des Dames ou l’Ordre de l’Adoption (GSPK 5.1.4.–3551)
1770f MS “Loge d’adoption” in: Cat[échisme] des Maçon[s] (DFM 9548,
pp. 195–213)
1771 MS 2. Grade / de Dignité / Ecossaise / adoption (BN FM4 1329)
1772 Les quatre grades complets de l’Ordre de l’Adoption, ou la Maçonnerie
des Dames (Morison 243)
1772a MS Grades d’Adoption (GLF Archives XIV, 7)
1772b MS “Catéchisme des maçonnes pour les trois premiers grades” in:
Cahier de la L. Saint-Jean Baptiste, Paris (BN FM4 90)
1772c MS Rituels d’adoption pour le 1er et 3ème grade et Loge de Table (GON
Arch. 4686)
1772e MS Maçonnerie d’Adoption (écriture A, fff. 3r–23v) (BN FM4 128)
1774a La Maconnerie des Femmes (GON 40.A.6)
1774b MS Ca. 1774? “Loge d’adoption pour Femmes; Del Castillo Comte de
Fuentes”, Espagne (BN Fr. 14302)
1774c MS Cathechismes des 3 grades d’adoption et Loge de table (écriture E,
fff. 83r–92r) (BN FM4 129)
1774e MS Maçonnerie des Dames Ou D’adioption [ou] L[’]azile Enchanté ou la
Reunion des deux Sexes[,] connu vulgairement sous le Nom d’adoption
(écriture B, fff. 1r/1v, 9r–34v) (BN FM4 128)
1774f MS Loge de Maitresse (écriture B, fff. 17r–31r) (BN FM4 129)
1774g MS Maçonnerie des Dames [ou] L’azille Enchanté Ou La Réunion des
deux Sexes (BN FM4 1323)
1774h MS “Maçonnerie d’Adoption” (BN FM4 164)
1775a Maçonnerie des Dames (BN FM Baylot IMPR 323 Vol. 1–4)
1775b L’Adoption, ou la Maçonnerie des Femmes, en trois grades (GON
204.C.10)
1776 MS Ritual “L’Union Royale” (GON 122.C.40)
1776a MS Loix et Statuts de la Maçonnerie des Dames (SFMO Uncatalogued
manuscripts)
1776b MS Art Royal ou Maçonnerie Des Dames et du Sexe (GON 240.D.21)
1777 MS Instructions, pour la loge, d’Adoption, pour les Dames, sur
l’Apprentissage, le Compagnonage, et la Maitrise. 1777 (BN Baylot FM4 24)
table of the adoption rite rituals 389
Table (cont.)
1777a MS “Obligation du 1er Grade En adoption; Obligation de
Compagnonne; Obligation de la Maîtrise” (BN Baylot FM4 24
pp. 291–298)
1778 MS “Maçonnerie d’adoption pour les Dames” (probably ‘La Candeur’)
(BN FM4 160)
1779 [Louis Guillemain de Saint-Victor]: La vraie Maçonnerie d’Adoption
(GON 209.A.59)
1779a 19th century MS ‘Catechisme d’Apprenti Maçon pour une L⸫
d’adoption’ Rite Français, Maçonnerie d’adoption. (BN FM4 668 (2) /
669 / 670)
1779b Nerard Herono [= Honoré Renard ou André Honoré ?]: Les quatre
grades veritables et uniformes de l’Ordre de l’Adoption, ou Maçonnerie
des Dames (GON 42.C.71)
1779c MS Felix Martin: La vraie Maçonnerie d’Adoption, Respectable Loge
de la Trible Union de l’Orient de Sauve: Latomia (transcript) (Lodge
‘Cosmos’)
1779d MS Vraie maçonnerie d’adoption (GON 191.E.20)
1779e MS Rite Français, Maçonnerie d’adoption (BN FM4 671 = FM4 19 fff.
115–124)
1779f MS “Adoption: Ordre de Maçonnerie des femmes” (UGLE YFR.200.Col)
1780 MS “Maçonnerie d’Adoption 1780” (Morison 495)
1780a MS Loge d’adoption des dames à la maçonnerie (GOF Br. 2138)
1780b MS “Maçonnerie des femmes” (BN FM4 149)
1780c MS Maçonnerie d’Adoption (GON 123.C.49)
1780d MS Maçonnerie d’Adoption (écriture D, fff. 39r–50v) (BN FM4 128)
1780e MS “grade d’apprentise” (BN FM4 129, fff. 45r–75v) “grade de maitresse”
(BN FM4 1247) + “statuts des Dames” (BN FM4 1249) of: La Maçonnerie
des Hommes.
1781 MS [Mère-loge La Candeur]: Maçonnerie D’adoption, Trois premiers
Grades (GON 125.B.29)
1783 L’Adoption, ou la Maçonnerie des Dames (GON 5.A.44)
1784 MS 1784, Manière de conferer la maconnerie d’adoption au beau sexe
suivant l’usage de la loge de L’Jnalterable Amitié. 1784. (BN 8 Fac-Sim
411) +
MS 1784, Doct[rine] De L’adoption. pour L’Jnaltérable Amitié. 1784.
L’heureux assemblage des cœurs vertueux [Grande Loge Ecossaise de
France] (Luc Sery of the lodge “Lafayette”)
1785 MS ≤ 1785, “Instruction pour les travaux d’adoption” (Morison 664)
1785a MS “Recueil … du frere Gauthier. avec la suite de l’adoption” (BN FM4
162)
1785b MS Loge d’Adoption ou Loge de franche Maçonnes du frere Gautier (BN
FM4 163)
390 appendix a
Table (cont.)
1785c MS “Maçonerie d’adoption. Ap[renti]ve 1er gr[a]de⁙” in: Chansons des
Apprentis (BN FM4 168).
1785– MS Der angenomenen Frei=Mäurerey oder der Frei=Maurerey der
Stendal Damen (Rituels of the lodge in Stendal) (GSPK 5.1.3.–3471, 5.1.3.–4308,
5.1.3.–3470)
1786 MS “Statuts pour les Dames Maçonnes … et Réception … [de la] Loge
La Candeur” Paris (GON 240.B.72)
1786 bis MS “Loges pr les dames” (GON 240.B.72 pp. 46–48)
1786a MS 1786, Maçonnerie des Dames (MS. Malortie); Lyon (GOF)
1788 MS (Grade de Maîtresse) de ‘La Française élue écossaise’ 1783,
Bordeaux. Rituels manuscrits sur papier fĳiligrane 1788 (Le Cahier du
Maître 73, 2001)
1789 MS Adoption: 7. grade – Maitre[sse] illustre (GON 240.D.23). [En fait il
s’agit d’un rituel du premier degré !]
1790 Manuel des Francs-Maçons et des Franches-Maçonnes, Nouvelle Édition,
Philadelphie [= Paris ?] (GON 203.A.26)
1790a MS Französische Frauen Maurerei (GSPK 5.1.4.–3550)
1791E Free Masonry for the Ladies; or the Grand Secret Discovered, Printed for
W. Thiselton, [London] (UGLE A.795.Fre)
1793a MS Maçonnerie des Dames (Lodge ‘Cosmos’)
1793b MS Maçonnerie des Dames (Lodge ‘Cosmos’)
1799a MS Maçonnerie pour les F[emmes] en 4 grades, 1799 (UGLE YFR.828.
MAC)
1799b MS Maçonnerie pour les F[emmes] en 4 grades, 1799 (UGLE YFR.828.
MAC) (Second set of rituals in the same MS.)
17nn MS “L’Amazonie anglaise” in: [Volume without title] fff. 36r–41v
(BN FM4 76)
1802 MS Ximanim Vennenit: “Instruction pour … une Loge d’adoption …
de la L⸫ des amis réunis, à l’O⸫ de Paris” in: Clef du Tresor (GON 122.E.3)
1805 MS 1er, 2me & 3me Grade de la vraye maçonnerie D’adoption (GON
123.B.53)
18aa MS La Vraie maçonnerie d’adoption (BN FM4 161)
1806 MS ‘Adoption’ (GOF)
1807 Maçonnerie d’adoption [Rite Moderne] (GON 40.E.16)
1807a MS Loge d’adoption (GON 122.B.1)
1808 Le Régulateur portatif de la Maçonnerie d’Adoption (GON 42.A.24)
1808a “Loge d’Adoption” in B. Picart: Cérémonies et Coutumes religieuses de
tous les peuples du monde, Nouvelle édition, Tome quatrième, Paris:
L. Prudhomme 1808 (GON 200.C.41)
1810 MS Rituels d’adoption au grade d’apprentie de la loge “Chevaliers de la
Croix”, Paris (BN FM2 60 bis)
1810a MS ca. 1810, Maconnerie D’adoption (Kris Thys)
1812 MS l’adoption ou la maçonnerie des femmes (DFM 7762)
Table (cont.)
1814a MS “Maçonnerie d’Adoption” in: E. Mayer: Chronik der Logen in Posen
(DFM 7662 pp. 114–129)
1814b MS ‘Cahier Relatif au premier Grade d’Aprentie Maçonne’ in:
E. Mayer: Chronik der Logen in Posen (DFM 7662 pp. 130–133)
1818 Comte A.A. de Grasse Tilly: Thuileur [du] Rite Écossais Ancien et
Accepté et Rite Moderne, Fac Similé édition par le SC pour la France,
[Paris] 2004, 72–104
1818a MS Rose-Croix des Maçonnes ou Chevalière de la Bienfaisance (BN
N.a.fr. 10958)
1818b MS The rituals of Antoine-Firmin Abraham (GON 240.E.115–125)
1820 É.-J. Chappron: Nécessaire Maçonique … troisième édition … dans
laquelle on a conservé Le Nécessaire Maçonique d’Adoption a l’usage des
Dames (GOF 5186)
1820a MS Ca. 1820?, Adoption, Instruction aux 3 premiers degrés. Deuxième
MS; [Paris?] (GOF) [Identical with Chappron 1820]
1820b MS Adoption ou Maçonnerie des Dames (Morison 420)
1825a MS Maç⸫ d’Adoption (BN FM4 130)
1825b MS [Rituel] de la L⸫ d’adoption des “Frères Unis intimes”; Paris (BN FM4
130)
1825c MS “Franche-maçonne” in: Ordo ab Chao; Rite d’Héréd⸫ (BN FM4 121)
1845 MS Rituel d’adoption [en cinq grades]; Paris: R⸫ [loge] St. Jean d’Ecosse
sous le titre distinctif L’Etoile de Bethléem (BN FM4 165)
1855a MS J.S. Boubée: Rituel d’adoption appartenant à La R⸫ L⸫ jerusalem des
Vallées Egyptiennes à l’o⸫ de Paris (BN FM4 175)
1855b MS G⸫ O⸫ d⸫ F⸫ / Rite d’Adoption (GLD F XXIII b 6)
1857 MS G⸫ O⸫ de France, L⸫ d’adoption (BN FM4 132)
1860 Jean-Marie Ragon: “Maçonnerie d’adoption” in Manuel complet de la
Maçonnerie d’Adoption ou Maçonnerie des Dames, Paris (GON 39.D.29)
1866 MS Untitled ritual of an adoption lodge (3 degrees). These are very
similar to Ado1777 (3–51), but without Catechisms. (BN Baylot FM4 24
pp. 464–473)
1886 Leo Taxil [= Gabriel Jogand]: Les Sœurs Maçonnes, Paris [1886] 23–110
1901 MS & TS 1901, Maçonnerie d’Adoption. Grade d’Apprenti [Le Libre
Examen] [fĳirst degree only] (GLF / box 8 “Rituels français anciens” /
Archives “Russes”)
1907 TS ≥ 1907, Loge d’Adoption [La Nouvelle Jérusalem] [fĳirst degree only]
(GLF / Archives “Russes”)
1911 MS Rituel de l’Apprentie / Compagnonne / Maîtresse Maçonne au …
Rite d’Adoption … du G⸫ Orient Espanol “Traduction faite par la S⁙
Granjean Gardès de la N[ouvelle] Jérusalem [créée à 1907] … [de l’]
Edition de 1906 a Madrid” (GLF / Archives “Russes”)
1912 TS 1912?, [No 217 “Le Libre Examen” (but pp. 7, 11 and 25 say: No 217, “La
Nouvelle Jérusalem”. Sic !)] [fĳirst degree only] (GLF Archives “Russes”).
392 appendix a
Table (cont.)
1925 TS 1925?, L⸫ d’Adopt 1er degré. [No 187 bis Union et Bienfaisance]
[fĳirst degree only]. (GLF Archives “Russes”).
1930 TS 1930?, L⸫ d’Adop⸫ [No 540 bis Le Général Peigné] (GLF Archives
“Russes”)
1930a TS [Ca. 1930?] [Maçonnerie d’Adoption] (GLF Archives “Russes”)
1931a TS [Ca. 1931?] L⸫ d’Adoption [No 376 bis La Nouvelle Jérusalem]
[second and third degree only] (GLF Archives “Russes”)
1931b TS Loge d’Adoption. Exemplaire de la 2o Insp⁙ [No. 410 bis Minerve]
(GLF Archives XIV)
1931c TS Manuel des Compagnonnes. No 376 Bis ‘La Nouvelle Jerusalem’ (GLF
Archives “Russes”)
1932c Instruction de Compagnonne, published by the Grande Loge de France
in 1932 (Archives lodge ‘Cosmos’)
1935 TS 1935? L⁙ d’Adopt⁙ [fĳirst and third degree only] (GLF Archives
“Russes” / Archives lodge ‘Cosmos’)
1945 TS 1945? [No 5 Thébah] (Archives lodge ‘Cosmos’)
1945c Instruction de Maîtresse, published by the Union Maçonnique Féminine
de France, thus between 1945 et 1952 (Archives lodge ‘Cosmos’)
1952c Instructions d’Apprentie et de Compagnonne, published by the
Grande Loge Féminine de France, thus between 1952 and 1959
(Archives lodge ‘Cosmos’)
1959 TS Travaux du 1er au 3e degré [Loge Cosmos] 1959 (Archives lodge
‘Cosmos’)
1959c Instructions d’Apprentie, Compagnonne et de Maîtresse, published
by the Lodge ‘Cosmos’, thus between 1959 and 1977 (Archives lodge
‘Cosmos’)
1979 TS Travaux du 1er au 3e degré [Lodge Cosmos] (Archives lodge
‘Cosmos’)
Thuileurs
1795T MS ‘Maçonnerie d’Adoption ou des Dames !’ in: L’Art du Frère Thuileur

(GON 122.A.2) [= 1812T]
1810T MS ‘Maçonnerie d’Adoption’ in: Collection Maçonnique (GON 123.A.33)
[= 1812T]
1812T MS ‘Maçonnerie d’adoption’ in J. Beeldsnyder: Tuileur de la Mconnerie
[sic !], Amsterdam (BN FM4 100)
1812Ta MS ‘Maçonnerie d’Adoption ou des Dames’ in: L’Art du Frère Thuileur
(GON 122.B.109) [= 1812T]
1830T [Maxime] Vuillaume: Manuel maçonnique ou tuileur des divers rites
de la maçonnerie pratiquée en France; Setier: Paris 1830 (2e ed.) (GOF
5202)
Table (cont.)
1839T J.E. Marconis [de Nègre] & E.N. Mouttet: L’Hiérophante.
Développement complet des mystères maçonniques; Paris 1839. (GON
203.C.47)
1840T MS ‘Maçonnerie d’Adoption’ in: Instruc⸫ Mac⸫ pour le F⸫ de Livry
[= Schouten] V⸫ble F⸫eur D⸫ L⸫ R⸫ [Loge]⸫ La Flamboyante O⸫ De
Dordrecht (GON 122.A.3) [= 1812T]
1856T C.A. Teissier: Manuel général de maçonnerie; comprenant … les
trois grades de la Maçonnerie d’Adoption (1e ed.); Teissier: Paris 1856
(245–280). (GON 39.D.10), 2e ed. 1865, 3e ed. 1883
1904T MS J.-Marie Ragon & Adolphe Ragon, ‘Maçonnerie d’Adoption’ in:
Masonic note book copied from my grand father’s manuscript book (BN
FM4 146)
Protocols
1746P Protocol of the lodge “L’Anglaise” of 6/2/1746 & 3/5/1746 (RT 33

[131–132] (2002) 181/2)
1748P Wilh. Matth. Neergaard: 1748 fff., Minutes of his Ladies Lodge, fĳirst ( from
3-10-1748) in Jena, then ( from 16-4-1750) in Copenhagen (GLD F XXIII a 3)
1751P Documents concerning “La Loge de Juste”, 1751 (GON Arch. 4686)
1799P Echelle tracée aux travaux de l’assemblée d’Adoption, tenue en la R⸫ L⸫
de l’Amitié, à l’O. de Paris … l’an de la V.L. 5799; Paris (GON 212.D.123)
1803P Échelle des travaux d’Adoption tenus par la R⸫ L⸫ de la Vraie Réunion,
A l’O⸫ de Paris, le 31e⸫ J⸫ du 1er⸫ M⸫ de l’an de la V⸫ L⸫ 5803, 10 Germinal
an 11; Paris? (GON 199.B.271 = 124.C.1:61; Morison 660.2).
1804P Loge des Amis Indivisibles: Planche, Discours et Cantiques A L’Occasion
de la L :. d’Adoption; Paris (GON 213.A.64)
1856P Fête d’Adoption de la R⸫ L⸫ Jérusalem des Vallées Egyptiennes à l’O⸫ de
Paris cèlébrée le … 5 juillet 1856 … (GOF 5348)
1860P Fête d’adoption de la R⸫ L⸫ Saint-Jean d’Ecosse, …. Paris, … célébrée …
8 décembre 1860. (Réimpression C. Lacour, Nimes 1997) (= 1861P)
1861P Fête d’Adoption de la R⸫ L⸫ … Jérusalem des Vall⸫ Égyptiennes, célébrée
le … 8 décembre 1860 … (GOF 5348)
Diplomas
1773D Adoption lodge diploma of 1773 (See: Jean-Baptiste Davaly: “Note

sur un diplôme de loge d’adoption de 1773”, Acta Macionica 8 (1998)
431–440)
1774D Adoption lodge diploma of ca. 1774 (GOF)
1806D “Modèle du Certifĳicat” in Ado1806
394 appendix a
Table (cont.)
1810D Diploma of the Adoption lodge ‘Sainte Joséphine’ in Paris (GLFF)
1819D Diploma of the Adoption lodge ‘la Rose Etoilée’ of 25 July 1819 (lodge
“Cazotte”, The Hague)
Letters
1757L Lettre de 27/8/1787 de Sœur Dupont, “adoptée à la Loge des Parfaits

Elus depuis l’année 1757” (BN FM1 136 = MF 23 273)
1760L 10 lettres de Mme Loüet de Cordaiz, 1760–1763 (GOF)
1770L Letter from 1770 by Nepveu de Villemarcelle to Ferdinand de
Brunswic, requesting support of adoption masonry (GLD F XXIII b 1)
1931L Letter 1/12/1931 from Grand Secretary GLF to Van Migom (GLF / 373
bis)
English News Paper Accounts
1737E The Leeds Mercury, No. 585, Tuesday, 22nd March, 1736/7 [= 1737], AQC
81 (1968) 109
1759E The Public Advertiser 7 March 1759, page 1 (BL Burney 494B)
1787E The General Evening Post of May 19–22, 1787, issue 8345, page 4 (BL
Burney)
APPENDIX B
DESCRIPTIONS OF ALL 18TH CENTURY ADOPTION RITUALS IN

FRENCH, MENTIONED IN THIS BOOK
A number of the rituals mentioned here are discussed more extensively in

chapter 5, the structure of which is followed here. On the other hand, in
that chapter only the most important of these rituals are mentioned.
1744–1760
Possibly the Earliest Manuscript

[Ado1744] Catechisme De L’adoption Pour Les franches Maconnes (BN FM4
151) is offfĳicially dated as to be from between 1760 and 1770, but in my
view there are some arguments to date it even earlier. The text consists
almost exclusively of the three Catechisms (with 16, 25 and 26 questions,
resp.), preceded only by a short “Discourse by the Orator” (“Discours de
l’orateur”) and the obligation for the fĳirst degree.
The 1753 Family of Rituals

[Ado1753] Lefebvre: Maçonerie d’adoption des femmes (BN Baylot FM4 7)
gives a little text for the fĳirst degree, including the obligation, a rather com-
plete description of the second degree, no description at all of the third, and
catechisms for all three degrees (12, 11 and 58 questions resp.). The answer to
the last question, however, breaks offf in the middle of a sentence.
[Ado1753a] is an undated ritual: Catechisme des francs=maconnes (GLD,
F XXIII b 3) with only catechisms for the fĳirst two degrees (13 and 10 ques-
tions resp.), which are very closely related to those in Ado1753.
[Ado1793a] Françoise Moreillon found in the archives of lodge “Cos-
mos” (GLFF) a photocopy of this manuscript. On the last page is the text:
“Maçonnerie des Dames, 5793” (or maybe 5795). It contains, fĳirst, descrip-
tions of the three degrees, and then for each degree two Catechisms. None
of these texts is as late as the date on the manuscript which contains
them suggests. The fĳirst Catechism of each of the degrees in this manu-
script (which I gave the code Ado1793a, and which contains 11, 10 and 22
questions resp.) is again very close to those in Ado1753, although in the
Catechism for the third degree a rather large number of questions has
396 appendix b
been omitted, compared to Ado1753. However, those questions which are

there, are in exactly the same order and in virtually the same words. In
fact, the end of this Catechism is so closely related to the end of Ado1753
that we could easily use it to reconstruct the unfĳinished end of the one
last mentioned.
1760–1771
The Clermont- and Other Rituals from ca. 1761

[Ado1761] The oldest one from this period which is dated explicitly, is
again a document which I only know from a photocopy in the collection
of lodge “Cosmos”. It starts: “XV. Cajer, MAÇONNERIE pour les Dames,
Donné au F. B*** [= BAREILLON] par le F. H.*** se 14 May 1761”. The date
is in a diffferent handwriting, but that only means that it may be added
later, and thus that the actual manuscript may be even older. It contains
only the Catechisms for the three degrees (23, 25 and 35 questions resp.)
and belongs to the Grand Orient tradition.
[Ado1761b] is the manuscript produced for the lodge of the Comte de
Clermont (BN Baylot FM4 18). The 8th copy book contains the rituals of the
Adoption Rite. The manuscript contains short but full descriptions plus
Catechisms (31, 10 and 58 questions resp.) of all three degrees.
[Ado1761c] Maconnerie des Dames en Trois Grades is again a text which
is only accessible to me in the form of a photocopy in the collection of
lodge “Cosmos”. It is a transcript of a manuscript. Only of one page of the
manuscript (containing the obligation in the third degree) a photocopy
is added as well. This text is very closely related to Ado1761b and thus
belongs to the Clermont tradition. Its Catechisms contain 31, 10 and 56
questions respectively.
Thirteen Rituals from Between 1760 and 1771

A number of manuscripts in the BN and one in the GOF are there dated as
from “1760–1770” or similar. I have given them codes of the form ‘Ado1765x’.
Several other manuscripts are closely related to those in this group and I
have therefore estimated them to be from this period as well.
[Ado1765a] Le Préjugé Vaincu, ou la reunion des deux sexes par L’auguste
Maconneries de l’adoption, juste motifs de la Rage, des aveugles profanes et
de leurs ressentiments le fatal tombeau Doctrine des franches Maçonnes de
L’adoption (BN Baylot FM4 27) belongs to the Grand Orient tradition. In
descriptions of 18th century adoption rituals in french 397
this small manuscript volume follow, after the three male degrees, two
illuminated pages on parchment with (left) the beginning of “Le Saint
Evangile de Jesus Christ Selon Saint Jean” (highlighting the words “et le
verbe a ete fait chair”) and (right) “Extrait de la St. Bible. Exode. Chap. XIX
& XX” (i.e. the story about the Ten Commandments), after which follow
further normal pages with the Ten Commandments. After this follow the
11 pages with the Adoption rituals. Only the second degree starts with the
description of two signs and the words of that degree. For the rest there
are only Catechisms of the three degrees (18, 17 and 27 questions resp.).
[Ado1765c] Fr. Bouvet & Fr. Durence: “Maçonnerie d’adoption. Trois
premiers grades. Table. Chanson. vers” in: Recueil et collection de toutes
les instructions de la maçonnerie en tous grades à l’usage du frere Bassand
(Suit l’adoption des soëurs, Le Chantier des fendeurs, [et] L’ordre de la feli-
cité) Reçu maçon le 15. fevrier 1761. Par les vénérables freres maitres Bouvet
et Durence. Constitués par la grande loge de Paris sous les uspices du grand
maitre le p.ce de Clermont (BN FM4 148, pp. 303–365) belongs also to the
Grand Orient tradition. This manuscript of the Adoption Rite must be
from between 1761 and 1768. The ritual for the fĳirst degree is described in
a very extended form, including no less than three discourses. Those for
the second and third degree, in contrast, are quite short. Catechisms for
all three degrees are included (22, 21 and 22 questions resp.). It follows
the ritual for the Table Lodge, but without a toast list. Finally a number
of songs have been included.
[Ado1785a] Although this manuscript is dated explicitly as to be from
1785 (“Maçonnerie d’adoption” in: Recueil et collection de toutes les instruc-
tions de la Massonerie en tous grades à l’usage du frere Gauthier. avec la
suite de l’adoption, et du Chantier. … Mis au net en l’année 5785 (BN FM4 162,
pp. 75–110, 124–125, 151–166)), the text of the Adoption rituals it contains is
virtually identical to those in the ‘Bassand’ manuscript (Ado1765c). Since
that last one must have been copied between 1761 and 1768, the ‘Gauthier’
manuscript must be regarded a later copy of the same rituals from that
last period. The main diffference with Ado1765c is that Ado1785a adds at
the end the ritual for a fourth degree, ‘Maitresse Parfaitte’ (pp. 151–166),
as in Ado1765b. But then, the indication in the title of Ado1765c: “Trois
premiers grades” suggests the existence of more than these as well.
[Ado1770a] “Loge d’adoption. Réception de maçonne”, is written at
the end of a Collection de tous les grades de la Maçonnerie (BN Fr.14301,
fff. 119r–128r) and also belongs to the Grand Orient tradition. It contains
Catechisms for the three basic degrees (with 21, 20 and 23 questions resp.),
each followed by the oath of the degree concerned. The oath for the fĳirst
398 appendix b
degree is introduced by a short “Discours de la Surveillante”. The offfĳicial

estimation of the date of this manuscript is “ca. 1770”, but it is not so much
related to Ado1770 and in fact much more to Ado1765c, which is why I
include it here.
[Ado1770f] The undated “Loge d’adoption” in: Cat[échisme] des Maçon[s]
(DFM 9548, pp. 195–213) is virtually identical with Ado1770a.
[Ado1765b] “Loge des femmes” (BN FM4 1253) gives a rather full descrip-
tion of the fĳirst, and quite short descriptions of the second and third
degree, as well as Catechisms of all three (18, 13 and 25 questions resp.).
It also gives a short description plus Catechism of a fourth degree (‘Mai-
trise parfaite’), and a description of the ritual for the Table Lodge. This is
the earliest ritual for a ‘higher degree’ of the Adoption Rite which I have
found. In the ritual for the Table Lodge we read that the second toast is
that to the “Count of Clermont, Grand Master, to which is added that of
Mrs. De Seignelaij, Grand Mistress of all the lodges of Adoption”.1 Appar-
ently, then, the Count of Clermont was the fĳirst one who appointed a
“Grand Mistress of al the lodges of Adoption [in France]”. Not surprisingly,
the rituals belong to the Clermont tradition.
[Ado1786 bis (second handwriting)] After the manuscript Ado1786 in
the collections of the GON (GON 240.B.72) there is bound in a second
manuscript, “Loges pr les dames”, of which only three pages (46–48) con-
tain text, but in a diffferent handwriting. It gives, in a rather ‘tuileur’ like
manner, only the secrets of the three degrees, and then the ritual for the
Table Lodge, including a toast list. Here too, the second toast is “celle du
Comte de Clermont grand maitre &c. En ij joignant celle de la marquise
de seignelaqe grande maitresse de toutes celles d’adoption”. It, therefore,
must be also from this period.
[Ado1765d] Maçonnerie d’Adoption. 9e Partie de la Collection Maçon-
nique. This is a volume of no less than 163 small pages, in the collections
of the GOF, containing rituals, not only for the fĳirst three degrees, but also
for three ‘higher’ degrees: ‘Maitresse parfaite’ (69–108), ‘Elue’ (111–138), and
‘Ecossoise’ (141–161). Although it is undated, it is offfĳicially estimated as
to be from between 1760 and 1770, but the text is almost the same as
that of Ado1780, which is dated explicitly as from that year (1780). The
appearance of no less than three ‘higher degrees’ so early seems suspect.
At present I am still not sure whether to assume that Ado1780 (which has
1
“La deusieme Est celle du comte de clermont[,] grand maitre En y joignant cette de
madame de Seignelaij[,] grande maitresse de toutes les loges d’adopion” (Ado1765b 12r).
even one ‘higher degree’ more) is a later copy of (or development from)
Ado1765d, or that in fact Ado1765d (and then also Ado1765i) should be
dated more closely to 1780. The description of the fĳirst degree in Ado1765d
is again much longer than that of the second and third. Catechisms for
all degrees are included (29, 22 and 17 questions resp. for the fĳirst three
degrees), but show no strong relation to either the Grand Orient or the
Clermont tradition. At the end of the manuscript a short summary of
seven “Laws of the Lodge” is included. If this manuscript should indeed
be from ca. 1765, it would be the earliest to contain not only the rituals
for the ‘higher degrees’ ‘Elue’ and ‘Ecossoise’, but also of a form of ‘Laws
and Statutes’.
[Ado1765i] “Loge de Maîtresse” in Maçonnerie d’Adoption (BN FM4 129,
pp. 76r–81v). This text is virtually identical to that of the third degree in
Ado1765d and Ado1780. It also includes the seven “Laws of the Lodge”. The
same volume contains in the same handwriting also a MS “Loge d’Elue”
(111–138 [2r–15v]).
[Ado1765f] Ordre de l’adoption; Maçonnerie des Dames (GON 123.B.163)
is an undated manuscript, and difffĳicult to assign to a particular period. The
Catechisms of its three degrees are closely related to those in Ado1761 and
Ado1776a, both in the ‘Grand Orient’ tradition, but Ado1761 contains only
Catechisms, and the descriptions of the actions in Ado1776a do not match
with those in Ado1765f. In fact, these descriptions in Ado1765f, though
not really matching any other version I found, are still closest to those in
Ado1765d. The descriptions of the fĳirst two degrees are less elaborate than
those in Ado1765d, while with the third degree it is precisely the other
way round. There are a few places in this ritual which make a rather early
impression. For example, when in the fĳirst degree the blindfold drops:
she sees all the brethren with a drawn sword pointing at her in their hand.
The master says to her “All these swords are for your defence since they are
carried by your Brothers, but they would also serve to wash in your own
blood your treachery if you were ever so cowardly as to break the oath you
have just sworn”.2
That is clearly straightforwardly copied from the usual male ritual and is
normally not found in the rituals of the Adoption Rite. Also, the showing
of “the horror of her state” and the “passing from death to life” by showing
her fĳirst a skull and then the “star of the East” are found here in the third
2
Ado1765f 4/5.
400 appendix b
degree in stead of the second, where it is found usually, which also seems
to point to a not yet quite settled status of the ritual. I therefore decided
to give it a code appointing it to the 1760s again.
[Ado1765g] Loge d’Adoption en Quatre Grades Savoir Apprentisse, Com-
pagnone, Maitresse et Parfaite (GON 240.D.22) belongs to the Clermont
tradition. It is an undated manuscript which is also difffĳicult to assign to
a specifĳic time. On the one hand it incorporates virtually all the text of
Ado1753, including those parts which are copied nowhere else. Among
these are the following questions from the Catechism:
[1753 A2] Q. Why do [you] not say you are sure
A. Of a male mason Because an apprentice is not sure of anything
of a lady mason Because an apprentice is not sure of anything and as it is
the weakness of her sex to doubt everything.
[1765g A3] Q. Why do [you] not say you are sure of being a mason?
A. Because an apprentice is not sure of anything.
The Lady Mason replies because it is the weakness of her sex to doubt
everything.
. . .
[1753 A8] [Q.] What does the Ark represent & what does the Tower repre-
sent and what does the Ladder represent &c.
A. of a male mason, I hope to explain it with the help of the master
A. of the lady mason, I am a woman and an apprentice[,] how could I
explain this wonder
The Master replies[:] And I am your Master and I will help you[.] then he
adds
[1765g A10] Q. What do the Ladder, the Ark and the Tower of Babel
represent ?
[A.] I hope to explain it with the help of the master says a male mason.
The lady mason replies[:] I am a woman and an apprentice[,] how could I
explain this wonder.
The Master Replies, I will help you[.] then he adds.
These questions and answers show that the same questions may be put
to men as well as to women, while they should answer diffferently. This is
found only in manuscripts from before 1770. On the other hand, the Cate-
chism of the third degree includes a block of questions (M56–M60) added
to those from Ado1753, which are found only scattered over some texts from
the period 1770–1774 (Ado1770, Ado1770b, Ado1770d, Ado1770e, Ado1772,
Ado1774g), as well as two (M65–M66) which are found in Ado1761b, but
in this form also only for the fĳirst time in Ado1770d. Furthermore, the
text which describes the ritual actions is much more elaborate than that
in Ado1753, and in its turn seems incorporated in, and only in, Ado1780c,
though that again is clearly further developed and has quite diffferent
Catechisms. An early date is supported by the kind of ornamentation in

this manuscript, which is reminiscent of some French manuscript rituals
in the SFMO, dating from ca. 1760. On the other hand, the presence of a
fourth degree seems unlikely before the middle of the 1760s. Even more
unusual for early manuscripts is that it has no less than 18 times the fĳive-
point “⁙”! All in all, this manuscript unites both features which suggest
it to be from ca. 1760 or earlier, and others which rather point to 1770
or later. As a kind of compromise, I therefore decided to order it in this
group from ca. 1765.
[Ado1765h] “Adoption ou Maçonnerie des Dames Maçonnes” of the
lodge ‘L’Union Parfaite’ in La Rochelle, published in transcription by
Serge Dubreuil,3 is by its transcriber estimated to be from 1760–1770. But
this estimation seems to be based on his impression that this ritual has
similarities with the Clermont-rituals (Ado1761b), which he assumes to
be the oldest Adoption Rite ritual we have.4 A careful comparison of the
Catechisms of the fĳirst three degrees in this manuscript (of 34, 24 and 21
questions resp.), however, shows that these are most similar to Ado1807
and Ado1807a, both of which are a mixture of the Grand Orient tradition
and the ‘Third Tradition’,5 and also the other rituals with which there are
close relations all belong to these two traditions, while there is no similar-
ity at all to any ritual from the Clermont tradition, apart from those fea-
tures which we fĳind in all Adoption Rite rituals. Therefore, the argument
of Dubreuil does not hold. On the basis of this information alone, one
might indeed be tempted to assume that this manuscript should rather be
dated from after 1807. However, the text has other features which make an
archaic impression. Hardly any sentence is identical to what is found in
any other text. Also, the subjects treated are constantly in other degrees
than where they are usually found. These features point indeed to a rather
early dating. The fact that we have well-dated texts of the ‘Third Tradi-
tion’ only from the edition of 1772 onwards (Ado1772) does not neces-
sarily mean that older manuscript versions did not precede it, even if we
don’t have them anymore. Therefore, the relatedness of this manuscript to
3
Dubreuil 2002 33–43.
4
“… une première étude montre des ressemblances avec le rituel en quatre grades de
1763 intitulé Maçonnerie des Dames ou la Maçonnerie d’adoption, par le Prince de Clermont,
Grand Maître des Orients de France, déduit en seulement quatre grades. (C’est le plus ancien
rituel que nous possédions aujourd’hui.)” (Dubreuil 2002 43). The title given here is actu-
ally closer to that of the Marquis de Gages-rituals (Ado1767), see below. That would also
explain the year 1763. For our current argument, however, it makes no diffference.
5
See below under Ado1772.
402 appendix b
that tradition does not necessarily make it younger than 1772. Apart from
the usual fĳirst three degrees it has one ‘higher degree’, ‘Ecossaise’; ‘higher
degrees’ appear from the 1760s onwards (Ado1765b, Ado1765d, Ado1767,
Ado1767a, Ado1767b), although this name (Ecossaise) is still unusual (only
found in 1765d, the dating of which is unsure). The descriptions of the
actions are rather short, that of the fĳirst degree being about as long as
those for the second and third degrees together, which is also characteris-
tic for the rituals of the 1760s. All in all I feel tempted to estimate it to be
from the late 1760s. Yet, it may be signifĳicantly younger and only pretend
(rather successfully) to be older than it really is.
The ‘Marquis de Gages’-Family of Rituals

[Ado1767] These are the rituals in the manuscript offfered to François
Bonaventure Joseph du Mont, Marquis de Gages, Grand Master of the
Austrian Netherlands (today Belgium) (BN FM4 79). The rituals for the
fĳirst three degrees are quite extensively described and include Catechisms
(of 39, 20 and 30 questions respectively).
[Ado1767a] “Rituel d’adoption ou Celle de Dames” in: Règles Maçon-
niques; MSS⸫ (BN FM4 75, fff. 133r–144v). The rituals in this undated manu-
script are very similar to those in Ado1767. The Catechisms of the fĳirst
three contain 36, 13 and 27 questions respectively. After these three follow
two ‘higher’ degrees: ‘Elúë D’adoption’ (139r–142v) and ‘Maconne Parfaite.
Dernier grade d’adoption’ (143r–144v).
[Ado1767a bis (second handwriting)] “Compagnonne”. This is a difffer-
ent manuscript – although bound together with the previous one – of no
more than one sheet, only the fĳirst side of which (145r) contains text. It
gives the start of the second degree, identical to the one included in the
previous manuscript.
[Ado1767b] This manuscript in private possession, “Maçonnerie
d’adoption”, was published by Lassalle.6 It is very close to both Ado1767
and Ado1767a. It has the same ‘higher degrees’ as Ado1767a. The number
of questions in the Catechisms of the fĳirst three degrees is 38, 13 and
16 respectively. In addition it gives, after the third degree, a ritual for
the Table Lodge (16–16v), something which is lacking in the other two
versions.
6
Lassalle 2001.
The ‘Duke of Brunswick’-Family of Rituals

[Ado1765E] Womens Masonry or Masonry by Adoption, London 1765
(UGLE BE.825.Sis), is claimed to have been written “by a Sister Mason”. It
was “printed for D. Hookham, in Great Queen-street, Lincoln’s-inn-fĳields”
and its price was one shilling, which at that time was rather expensive,
compared for example with the price of only 6d. of Prichard’s Masonry
Dissected.7 It contains the rituals for the usual three degrees with their
catechisms (with 17, 19 and 35 questions respectively) and a short Table
Lodge ritual without toast list. It is closest to Ado1770d.
[Ado1770] Maçonerie des Dames ou Ordre d’Adoption. Pour le Frére
d’Anieres Lieutenant d’Infanterie au Service de Brunswic 1770 (UGLE YFR.828.
Mac). This manuscript contains rituals for the three basic degrees; no ‘higher
degrees’ are included. All three rituals are described in more or less equal
detail and are followed by Catechisms (containing 17, 19 and 73 questions
respectively). Although it is not unusual that the Catechism of the third
degree contains more questions than those of the fĳirst two, the number of
questions in the last Catechism in this manuscript is excessively large. This
seems to have resulted from combining two versions into one.
[Ado1770b] Maçonerie des Dames ou L’ordre d’Adoption (GLD, F XXIII b
2). This manuscript not only bears the same title, but is also further very
closely related to Ado1770. The number of questions in the Catechisms of
the three degrees is 17, 18 and 73 respectively. Signifĳicantly this manuscript
is kept in the collections of the Grand Lodge of Denmark, which keeps
also much of the masonic archives of the Duke of Brunswick.
[Ado1770c] Le Chemin du Bonheur ou les Mystères de l’Adoption; autre-
ment la Réunion des deux Sexes 1770 (GON 192.B.13) is the second explicitly
dated manuscript of this group. There is a note in it declaring that this
manuscript was copied, probably by Kloss, from one owned by Mund,
which places that original again in Germany. Also, its French is not impec-
cable. Its contents are closely related to those of both the previous two.
The Catechisms contain 16, 18 and 46 questions respectively, stopping
where in the previous two a second version of the catechism of the third
degree seems to start.
[Ado1770d] Ordre de la Maçonnerie d’adoption (GON 123.B.164) is rela-
tively close to the previous three again, though less than these three are
related to one another. The French is rather bad and strongly suggests
7
But in 1765 the price of Shibboleth was also one shilling and in 1762 that of Jachin and
Boaz even no less than one shilling and six-pence.
404 appendix b
having been written by a non-native speaker. The Catechisms contain 19,

19 and 38 questions respectively. There is at the end a short ritual for a
Table Lodge, regrettably giving only the dedication of the fĳirst toast.
[Ado1770e] Maçonnerie des Dames ou l’Ordre de l’Adoption (GSPK
5.1.4.–3551) bears again the same title as Ado1770 and Ado1770b, to both
of which it is closely related. The quality of the French is quite bad, and
the manuscript is today kept in Berlin, which again points to a German
origin. The number of questions in the Catechisms of the three degrees is
17, 19 and 67 respectively.
[Ado1785–Stendal] refers to the rituals of the Adoption lodge (‘Damen-
loge’) ‘Der Tempel der Freundschaft’ (the Temple of Friendship) in Stendal
(Prussia, Germany), which was created February 1781. Its last recorded
meeting took place on 24 June 1789. It was associated with the male lodge
‘Zum goldene Krone’, which existed in Stendal since 1775 under the Große
Landesloge der Freimaurer von Deutschland. It is remarkable that the min-
utes of the Adoption lodge mention only the initiation of the ladies as
Apprentices and as Mistresses, while on 16 January 1786 the lodge worked
for the fĳirst time in the degree of “Erfahrene Schwester” or “Erfahrene Mei-
sterin” (Experienced Sister / Mistress). This, indeed, corresponds exactly
with the manuscript rituals of this lodge which have survived, and which
are called: “Erster Grad der Lehrlinge” (First Degree of Apprentices, GSPK
5.1.3.–3471), “Zweiter Grad der Meisterinnen” (Second degree of Mistresses,
GSPK 5.1.3.–4308), and “dritter Grad der erfahrenen Meisterinnen” (third
Degree of experienced Mistresses, GSPK 5.1.3.–3470). The contents of these
rituals, however, don’t confĳirm their titles: they are just the usual fĳirst three
degrees. In the year in which the last recorded meeting of the lodge took
place, these rituals were also published: [Karl Ludw. Friedr. Rabe]: Die
angenommene Freimaurerei oder die Freimaurerei der Damen; Germanien
[= Stendal] 1789. Their catechisms have 46, 66 and 40 questions. They
stand in the Clermont tradition, more precisely, recognisably in the ‘Duke
of Brunswick’ sub-family, but are quite substantially modifĳied.
[Ado1789] Under the title of “Adoption / Maitre[sse] illustre” on the
cover and “7. grade / Maitre illustre” on the fĳirst page of the manuscript
GON 240.D.23 hides in fact an untitled ritual for the fĳirst degree of the
Adoption Rite. The word ‘Adoption’ and the change of the word ‘Maitre’
into ‘Maitresse’ on the cover are later additions in a diffferent handwriting.
Most of the 16 questions of the catechism suggest a close relation with the
‘Brunswick’ family, though the rituals are rather deviant. The use of the
word ‘Climat’ suggest that this ritual dates probably from after 1780.
[Ado1791E] Free Masonry for the Ladies; or the Grand Secret Discov-
ered (Circulating Library 37), Printed for W. Thiselton, Goodge Street,
Tottenham Court Road [London], [Dedicated] To Her Royal Highness

the Duchess of York [Dedication dated “Nov. 22, 1791”] (UGLE A.795.Fre).
After the title page follows the mentioned dedication (on two unnum-
bered pages), a preface, and the three degrees with their catechisms (of 21,
26 and 50 questions respectively). There is a “Collation” after, and clearly
belonging to the second degree. It has a list of no less than 12 “sentiments
[= toasts] given during the supper”, but these are very diffferent from the
usual French ones. Generally, although this ritual clearly belongs to the
Brunswick tradition, it is quite diffferent in many places.
[Ado1799a] Maçonnerie pour les F[emmes] en 4 grades, 1799 (UGLE YFR
828 MAC) is closest to Ado1770c. The number of questions in the Cate-
chisms of the fĳirst three degrees is 16, 17 and 49 respectively. It is explicitly
dated as to be from 1799, thus showing that rituals from this family were
not only used in and shortly after 1770. Again the French is not impecca-
ble, though not as bad as some of the others.
For each degree also a second, short, description [Ado1799b] of the
Grand Orient-family, as well as a ritual for a fourth degree have been
added. Most interesting of all, however, is the ritual for the Table Lodge
at the end of the manuscript, which is very close to the second handwrit-
ing in Ado1786. The manuscript from which this Table Lodge ritual was
transcribed in 1799 must have been written very shortly after 22 October
1773 (see chapter 5).
1771–1775

[Ado1772] Les quatre grades complets de l’Ordre de l’Adoption, ou la Maçon-
nerie des Dames, “à Jérusalem” 1772 (Morison 243) was the fĳirst publication
of the rituals of the Adoption Rite in French. It contains one ‘higher degree’,
‘[Maîtresse] Parfaite’. After the third degree, a Table Lodge ritual is inserted,
and after each degree there are some poems. The Catechisms for the fĳirst
three degrees contain 19, 21 and 20 questions respectively. They do not
belong to either the Grand Orient, nor to the Clermont tradition, but in fact
form the start of a small ‘third tradition’ within the Adoption Rite.
[Ado1772c] are the two copy books with the untitled rituals (resp.
for the fĳirst degree with 21 questions, and for the third degree, also with
21 questions, plus Table Lodge) which are kept in the same box as the
archives of the ‘Loge de Juste’ from 1751 (GON Arch. 4686). But there is
nothing in these manuscripts which would link them to that lodge. Indeed,
they too belong to the ‘third tradition’.
406 appendix b
[Ado1772b] “Catéchisme des maçonnes pour les trois premiers grades”

is a short manuscript, bound in: Cahier de la L. Saint-Jean Baptiste, Paris
(BN FM4 90, fff. 11–14). It is undated and offfĳicially estimated as to be from
the end of the second third of the 18th century, i.e. ca. 1767. The document
indeed gives the impression of being old. It is preceded by two documents,
dated 1771 and 1772, but in a diffferent handwriting. However, comparison
shows the ritual it contains to be, though not strongly similar to any other,
yet closest related to Ado1772 = Ado1779b (belonging to the ‘third tradi-
tion’) and Ado1807 (being a mixture of the Grand Orient and the ‘third’
tradition), and hardly to older texts. I therefore am inclined to estimate it
not much older than the two documents with which it is bound together,
i.e. 1772, after all. It contains only Catechisms for the fĳirst three degrees
(22, 19 and 17 questions resp.), and ends with the text “end of the third
and last degree of the Lady masons” (“fĳin du Troiziême et dernier Grade de
maçonnes”), thus denying the existence of ‘higher degrees’, as opposed to
what its title suggests!

[Ado1772a] Grades d’Adoption 1772 is known to me only as a photocopy
in the archives of the Grande Loge de France (GLF Archives XIV,7). It
is dated explicitly as being from 1772. This manuscript also contains one
‘higher degree’: “Grade de parfaite M.se, ou de G.de M.se, 4.e Grade”. The Cat-
echisms of the fĳirst three degrees contain 15, 20 and 24 questions respec-
tively, clearly belonging to the Grand Orient tradition. The last page closes
with a summary of the passwords and sacred words of the four degrees.
[Ado1772e] Maçonnerie d’Adoption (BN FM4 128, fff. 3r–23v) is undated,
but closely related to Ado1772a. It contains only the fĳirst two degrees with
their Catechisms (with 16 and 26 questions respectively).
[Ado1790a] Französische Frauen Maurerei (GSPK 5.1.4.–3550) is, despite
its German title, written in French, and a virtually identical copy of the
third degree in Ado1772a, also with a Catechism of 24 questions, only with
the addition of a song which is also found in Ado1775b pp. 52–54. The
manuscript is preceded by two pages of comments in German, stating
among others, that “this manuscript … was owned by a French offfĳicer
who went in 1812 with Napoleon to Russia and remained there”,8 but by
8
“Dieses Mspt, so wie beiliegenden gedruckten Rituale der 3 Johannis Grade des fran-
zösischen Groß=Orients in Paris, stam[m]en von einem französ. Offfĳizier, der 1812 mit
Napoleon nach Rußland zog, und dort geblieben ist” (Ado1790a 1r).
its large number of spelling errors, it makes the impression of being a copy
made by a non-native French speaker, possibly a German. The offfĳicial esti-
mation of the date of the manuscript is ca. 1790. That may be correct for
the manuscript, but the ritual it contains seems to have had the same
source as Ado1772a.
[Ado1774a] is the second printed edition of the rituals of the Adoption
Rite: La Maçonnerie des Femmes, Londres [= Paris ?] 1774 (GON 40.A.6).
It is a little booklet which just gives the descriptions and the Catechisms
(with 23, 26 and 44 questions resp.) of the fĳirst three degrees in the Grand
Orient tradition, nothing more. Possibly signifĳicantly, its text is closely
related to that in the manuscript Ado1772a.
[Ado1774b] Loge d’adoption pour Femmes; Del Castillo Comte de Fuentes
(BN Fr. 14302, fff. 65r–74r). These are only the Catechisms (24, 23 and 45
questions respectively) for the fĳirst three degrees, written in an undated
volume without title, but apparently from Spain. Because of their rather
strong similarity to the Catechisms in Ado1774a, I assume them to be from
about the same time.
[Ado1774c] Cathechismes des 3 grades d’adoption et Loge de table (BN
FM4 129, fff. 83r–92r) is again an undated manuscript, but its Catechisms
(27, 31 and 48 questions respectively) are very closely related to those in
Ado1774b, which is why I estimate this too to be from ca. 1774. After the
three Catechisms follows not only an unusually extensive description of
the Table Lodge, but also at the end an exceptional discourse “to be pro-
nounced at the table when one is at the desert”.9
[Ado1774h] “Maçonnerie d’Adoption” (pp. 28–45 in BN FM4 164) is an
undated manuscript of the usual three degrees, the catechisms of which
(with 29, 31 and 44 questions respectively) are very similar to Ado1774b
and even more to Ado1774c. It belongs therefore again to the Grand Ori-
ent tradition. Only the fĳirst degree contains, besides the Catechism, a
description of the ritual itself.
The ‘Duchesse de Chartres’-Manuscripts

[Ado1774e] Maçonnerie des Dames Ou D’adoption [ou] L[’]azile Enchanté
ou la Reunion des deux Sexes[,] connu vulgairement sous le Nom d’adoption
(BN FM4 128, fff. 1r/1v, 9r–34v). The Catechisms (with 29, 10 and 61 ques-
tions resp.) clearly belong to the Clermont tradition. The ritual for the
9
“Discours que l[’]on prononce a table Lorsque L[’]on Est au Dessert” (Ado1774c
91r–92r).
408 appendix b
Table Lodge follows this time directly after the ritual for the fĳirst degree.
The descriptions of the rituals are quite extensive, and that of the third
degree includes the story of Lot as a separate section. There are no higher
degrees.
[Ado1774f] Loge de Maitresse (BN FM4 129, fff. 17r–31r). This undated
ritual with a Catechism of 61 questions for the third degree is virtually
identical with that in Ado1774e.
[Ado1774g] Maçonnerie des Dames [ou] L’azille Enchanté Ou La Réunion
des deux Sexes (BN FM4 1323). This manuscript and [Ado1774e] not only
have strongly similar titles, but also their contents, as far as the fĳirst three
degrees are concerned, are virtually identical. If this manuscript is indeed
younger, then it is for these degrees a fair [looking, but actually more dif-
fĳicult to read] copy of the same text, without the story of Lot, that is.
It includes also no less than fĳive ‘higher degrees’ (all equally beautifully
illustrated): ‘Maitresse Parfaite’ (66r–78r); ‘Elue’ (80r–89v); ‘Ecossaise’
(91r–103v); ‘Chevalière de la Lune’ (106r–120r); and ‘L’Amazonie Anglaise’
(121r–139v).
1775–1789 / 1794
The two Printed Editions of 1775

[Ado1775a] The four mini-booklets which were published under the com-
mon title Maçonnerie des Dames in 1775, probably in Paris, are rarely
found all four together, including all their plates. The only complete copy I
found is in Paris (BN FM Baylot IMPR 323 Vol. 1–4). It has two plates in the
booklet for the fĳirst degree, two in that for the second, and one in that for
the third. The GON has a complete set, but without the plates. The UGLE
has a set with plates, but lacking the volume with the fĳirst degree. Three
of the volumes give the three degrees with their Catechisms (30, 10 and 56
questions, resp.) while the fourth gives the “Statutes and Regulations” in
no less than 45 articles, followed by the ritual for the Table Lodge. Given
the extreme rarity of this edition, it seems to have been quite a small one,
just as that of 1772. They are mainly a printed version of the rituals of the
lodge of the Count of Clermont (Ado1761b).
[Ado1788] The manuscript ritual for the third degree, “Maîtresse
Maçonne”, of the lodge ‘La Française élue écossaise’, founded 1783 in
Bordeaux, on “papier fĳiligraine 1788”, as published in Le Cahier du Maître
73 (February 2001) 10–17, is just a manuscript copy of the corresponding
ritual, published in Ado1775a.
[Ado1775b] L’Adoption, ou la Maçonnerie des Femmes, en trois grades,

[The Hague] “A la Fidélité, Chez le Silence, 100070075” [= 1775] (GON
204.C.10) belongs to the Grand Orient tradition. The booklet gives the
three degrees with their Catechisms (25, 26 and 43 questions resp.) and at
the end a number of poems, but neither a ritual for the Table Lodge, nor
‘higher degrees’, nor statutes.
Four Manuscripts of 1776/1777

[Ado1776] ‘Addition au Dépôt complet des Connaissances de la Franche
Maç⸫rie Contenant: l’Adoption ou la Maçonnerie des Dames’ in: Connais-
sances de la Franche-Maçonnerie (GON 122.C.40, pp. 393–433) is a manu-
script ritual from the library of the lodge ‘L’Union Royale’ in The Hague,
belonging to the ‘Clermont’ tradition. It is clearly a copy of an older manu-
script, since it copies also the page numbers of its example. The explicit
year 1776 was also probably that of its example, since its orthography
is more modern than that of most other manuscripts from around that
year (for example its use of the three-point ⸫ is rather modern). It also
sometimes makes typically non-French language errors. This copy may
thus well have been made in the Netherlands some decades after 1776
(‘L’Union Royale’ got into conflict with the Dutch Grand Lodge over organ-
ising Adoption lodges ca. 1807). The manuscript describes the actions in
remarkable, sometimes absolutely superfluous, detail, even pedantically
prescribing what should not be done (e.g. at pp. 404/405). It contains ritu-
als for the three fĳirst degrees and their Catechisms (containing 12, 15 and
58 questions respectively), as well as that of one ‘higher degree’, ‘Parfaite’,
and closes with a ritual for the Table Lodge and a song.
[Ado1776b] Art Royal ou Maçonnerie Des Dames et du Sexe rédigeé par le
frère P. B(èguinet) dans Havot=Jair 1776 (GON 240.D.21) is one of the very
few manuscripts which not only give an explicit date but also the name
of the author. It gives the three usual degrees with their Catechisms (22, 11
and 30 questions resp.), nothing more. But it is a strongly deviant version,
very explicitly Christian with many explicit references to Biblical texts.
Apart from that it stands in the Clermont-tradition, being closest related
to Ado1761b, Ado1774e and Ado1775a.
[Ado1776a] Loix et Statuts de la Maçonnerie des Dames (SFMO uncata-
logued manuscripts). With the exception of the title, the text is in Swed-
ish. The French title, however, strongly suggests that the Swedish text is
a translation of an original in French. It gives rituals for the usual three
degrees with their Catechisms (containing 22, 25 and 34 questions resp.),
410 appendix b
which are followed by a short ritual for the Table Lodge and 16 ‘laws’
(rules). This ritual stands in the Grand Orient tradition.
[Ado1777] Instructions, pour la loge, d’Adoption, pour les Dames, sur
l’Apprentissage, le Compagnonage, et la Maitrise, 1777 (BN Baylot FM4 24).
This manuscript does not only give the usual three degrees with their
Catechisms (28, 23 and 47 questions resp.), but also after some songs
(53–66) three ‘higher degrees’: ‘Loge de la Perfection, 4e Grade des Dames’
(67–92), ‘Grade de la Couronne, où Maitresse et Princesse Souveraine’
(93–124), and ‘Grade des Souveraines Illustres, tiré de l’histoire de Judith
& d’Holopherne’ (125–167). The manuscript contains further in a diffferent
handwriting [Ado1777a]: ‘Obligation du 1er Grade En adoption’ (291–293);
‘Obligation de Compagnonne’ (294); ‘Obligation de la Maîtrise’ (295–298),
which complement Ado1777, which lacks the texts of the obligations. In
still another, undated, handwriting, not older than 1866 (since it follows a
text dated as from that year) [Ado1866] there is a text entitled ‘Ouverture
d’une Loge d’adop[tion]’ which in fact is a complete adoption lodge ritual
of three degrees (464–473), very similar to Ado1777 (3–51), but without
Catechisms. Finally there is, in the fĳirst handwriting [Ado1777], a ‘Table
des Grades de la Maçonnerie des Dames’ (p. 6 from behind). All these
rituals belong to the Grand Orient tradition.
The Rituals of ‘La Candeur’

Because the lodge ‘La Candeur’ functioned as a ‘Mother Lodge’, warrant-
ing lodges in France as well as abroad, and sending these lodges both its
rituals and its statutes, a signifĳicant number of copies have survived.
[Ado1778] The manuscript Maçonnerie d’adoption pour les Dames avec 5
dessins en Sépia (BN FM4 160) contains, apart from the three usual degrees
with their Catechisms (with 15, 23 and 53 questions resp.) still three ‘higher
degrees’: ‘Loge Ecossaise’ (57–75); ‘La maçonnerie parfaite’ (77–121); and
‘Sublime Ecossaise’ (123–172). The order of the material is unusual, start-
ing with a short ritual for the Table Lodge, followed by the obligations of
the fĳirst three degrees and, as in Ado1765a, the text of the gospel of St.
John 1:1–14, here in Latin (probably as a replacement of the Bible, to put
one’s hand on during the obligation). Only then follow the rituals for the
degrees. At the end of the last degree a cipher is given (p. 172) after which
follows (173–176) the text of a certifĳicate for a ‘Sublime Ecossaise’.
[Ado1781] [Mère-loge La Candeur]: Maçonnerie D’adoption, Trois pre-
miers Grades (GON 125.B.29). The original document from which this one
was copied must have looked much like Ado1778, to part of which its con-
tents are almost verbally identical.
[Ado1785] Instruction pour les travaux d’adoption (Morison 664). As

opposed to Ado1781, this manuscript includes not only all the degrees and
the Statutes of Ado1778, but adds even three more ‘higher degrees’. The
fĳirst three degrees include a short ritual for the Table Lodge after the fĳirst
degree. Then follow rituals for the degrees ‘Maçonne Parfaite’, ‘Dignitée
Ecossaise’, ‘Sublime Ecossaise’, ‘Elue’, ‘Souveraine illustre’, and ‘Princesse
souveraine de la couronne’ (pp. 19v–69r) and the Statutes (pp. 69v–72v).
Those parts of its contents which occur in the previous two manuscripts
Ado1778 and Ado1781, do correspond again almost verbatim.
[Ado1786] Statuts pour les Dames Maçonnes … et Réception … [de la]
Loge La Candeur (GON 240.B.72) is another manuscript from the same
family. This time there are only three ‘higher degrees’ again, the same as in
Ado1778, but in a diffferent order: ‘Maçonne parfaite’, ‘Dignité Ecossaise’,
and ‘Sublime Ecossaise’. The manuscript fĳirst gives the Statutes, which are
signed by Brother Français in absence of Brother Tissot, Secretary.10 There
is again a short ritual for the Table Lodge after that for the fĳirst degree,
but also one after the sixth degree, which is followed by a cipher. The last
page (45) gives the model text for a certifĳicate. At the bottom of that page
is written in the same handwriting as the rest: “Belongs to Mr. Thouvenin,
Counsellor of the King, fĳirst Alderman of Toul, 1786”,11 which is the reason
to give this manuscript the date 1786. But given the fact that ‘La Candeur’
apparently knew already in 1785 six ‘higher degrees’, this manuscript may
in fact be slightly older. We may well assume that this copy was sent by
‘La Candeur’ to a daughter Adoption lodge in Toul.
[Ado1806] This manuscript, just called ‘Adoption’ (GOF) consists of
seven copy books, the last one of which contains a model for a certifĳi-
cate, indicating the year to be fĳilled out as “Eighteen-hundred … ”. Also,
the fĳirst toast in the short ritual for the Table Lodge which precedes
that for the fĳirst degree, is that to “Le Roi L’Empereur et Sa famille⁙” in
which “L’Empereur” has been written over the original “Le Roi” which was
scratched out. Obviously, therefore, this text was still in use at the time of
the First Empire (wherefore I, rather arbitrarily, gave it the code Ado1806),
but since it is again a close family member of the previous ones, I pre-
fer to mention it here. Besides, the fact that the fĳirst toast seems to have
originally been that to the King clearly suggests that the ritual as such is
10
“fr. francais pour l’absence du f⸫ tissot[,] Secretaire General et perpetuel des Com-
mandements de S.A.S.me Soeur Duchesse de Bourbon Grande Maitresse de l’ordre
D’adoption./.” (Ado1786 4).
11
“appartient à M Thouvenin Cons.er Du Roi / 1er Echevin à Toul 1786” (Ado1786 45).
412 appendix b
older than the Empire. The fĳirst six copy books contain six degrees, the
three ‘higher’ ones being ‘4. Maçonne Parfaite’, ‘5. Ecossaise’, and ‘6. Sub-
lime Ecossaise’, thus in the same order as in Ado1786. The last copy book
contains the Statutes, a cipher and a model certifĳicate. Strange enough
there follow then still some pages which belong to the ritual of the sixth
degree. Each of the fĳirst six copy books starts with an illustration, which
are very similar to those in Ado1778. There is no indication to which lodge
this copy was sent.
[Ado1820b] Adoption ou Maçonnerie des Dames (Morison 420) is another
ritual from the ‘La Candeur’ tradition. It contains the following degrees:
Apprentie, Compagnonne, Maîtresse, Parfaite ou Elue, Ecossaise, Sublime
Ecossaise, Chevalière de la Colombe, Ecossaise Angloise, Chevalière de la
Lune, Rose-Croix des Dames ou Chevalière de la Bienfaissance, Princesse
de la Couronne ou Souv. maçonne, and Amazonerie Anglaise ou Ordre
des Amazones. Then follow the usual ‘Statuts et réglemens de la Maçon-
nerie d’Adoption’ (153–157). After these Statutes follows a cipher (157) and
a ‘Modèle du Certifĳicat de la Sublime Ecossaise’ (158–159) which is dated
‘mil-huit-cent-vingt’ (1820).
Guillemain de Saint Victor’s “La vraie Maçonnerie d’Adoption”

[Ado1779] Louis Guillemain de Saint Victor: La vraie Maçonnerie
d’Adoption, Londres [= Paris ?] 1779. This version stands within the Cler-
mont tradition. The fĳirst three degrees with their Catechisms (with 18, 26
and 49 questions resp.) are followed by one ‘higher degree’ (‘La Parfaite
Maçonne’), the Table Lodge of the Parfaite, and a few songs.
Some manuscripts are no more than just copies of part or all of the
degrees of this booklet. Of these, [Ado1779a] (containing the fĳirst three
degrees), [Ado1779d] (with all four degrees) and [Ado18aa] “Livre de la
Soeur Dalbon” (with only the fĳirst three degrees) are undated, whereas
[Ado1805] (having the fĳirst three degrees) bears at the end the seal of
the Dutch Freemason “P. Dúvelaar van Campen SPR+”, on the basis of
which it can be dated of ca. 1805. A special case is [Ado1779c] Felix Mar-
tin: La vraie Maçonnerie d’Adoption. Respectable Loge de la Trible Union de
l’Orient de Sauve. Notes du Père Martin – capucin. This manuscript, might
predate Guillemain, and could even be its source.
The Remaining Texts Until the Revolution

[Ado1779b] In the same year 1779 yet another version of the rituals of the
Adoption Rite was published: Nerard Herono: Les quatre grades veritables
et uniformes de l’Ordre de l’Adoption, ou Maçonnerie des Dames, [Paris ?]

1779. It belongs to the minor ‘third tradition’ and is a virtual identical
second edition of Ado1772. It contains the three usual degrees with their
Catechisms (of 19, 21 and 20 questions resp.), a short ritual for the Table
Lodge, and one ‘higher degree’: ‘Quatrième Grade: Loge des Parfaites, ou
d’Élues’, all precisely as in Ado1772.
[Ado1779e] Rite Français, Maçonnerie d’adoption (BN FM4 671 = FM4
19 fff. 115–124) contains the usual three degrees with, as part of the opening
ceremonies, short Catechisms (with 12, 7 and 5 questions respectively).
Some of these questions are similar to those in Ado1772 = Ado1779b, indi-
cating that these rituals belong to the ‘third’ tradition. That is why I gave
this manuscript this code; there is no indication of a date. The rituals
themselves are very diffferent. At the end follows the description of how
to perform a toast – not a full Table Lodge ritual – a song, and a short
overview of the secrets of the degrees. The manuscript makes the impres-
sion of having been heavily used.
[Ado1779f] Adoption: Ordre de Maçonnerie des femmes (UGLE YFR.200.
Col.) only contains rituals for the fĳirst three degrees, which are, however,
very similar to those in Ado1779e.
[Ado1780] Maçonnerie d’Adoption 1780 (Morison 495), was mentioned
already above – see Ado1765d. Like that one, it has no strong connection
with any tradition identifĳied so far. After the three fĳirst degrees with their
Catechisms (of 29, 22 and 17 questions resp.), no less than four ‘higher
degrees’ follow: ‘Maîtresse Parfaite’ (39), ‘Elüe’ (56), ‘Ecossaise’ (72), and
‘L’amazonnerie Anglaise ou l’Ordre des Amazones’ (85–113). There is no
ritual for the Table Lodge, but after the third degree follow a few lines with
what in Ado1765d and Ado1765i were called the “Laws and Statutes”.
[Ado1785b] Loge d’Adoption ou Loge de franche Maçonnes du frere Gau-
tier (BN FM4 163) is not at all similar to the other Gautier-manuscript,
Ado1785a (which is explicitly from 1785, wherefore this one is estimated
as to be from about the same time), but very similar again to Ado1765d &
Ado1780. Olivia Harman gives the following note about Gautier: “FM4 162
et 163 Gauthier de Lizolles, Pierre-Joseph, Agent. Gl. des Postes, Société
Olympique, 1786”.12 On the – very fĳine, late 18th century – binding we read:
‘Loge de la Parfaite Estime de L’adoption’. It contains, besides the fĳirst
three degrees, rituals for two higher degrees: “Loge de dignité pour les
dames” (which very short section only contains an obligation and a Table
12
Harman 2001 252n12.
414 appendix b
Lodge ritual, probably forming part of the now following) “Reception du

4e Grade d’adoption” and “Grades des Souveraines Illustres”, as well as the
“Catéchisme des 5 grades de la Loge d’adoption” (with respectively 27, 20
and 12 questions for the fĳirst three degrees).
[Ado1785c] “Maçonerie d’adoption. Ap[renti]ve 1er gr[a]de⁙” in: Chan-
sons des Apprentis (BN FM4 168). This undated ritual of the fĳirst degree is
very close to Ado1765c and Ado1785a, both belonging to the Grand Ori-
ent tradition. The Catechism (of 36 questions), however, belongs to the
Clermont tradition, and gives the impression of being – like Ado1785,
Ado1785a, and Ado1785b – in fact rather older than 1785. On the other
hand, the use of the fĳive-point (before the 20th century only found in
Ado1785, Ado1799P, and Ado1806) suggests that the actual manuscript is
rather young. Taking all this into account, I decided to give it the code
Ado1785c.
[Ado1780b] “Maçonnerie des femmes” at the end of a manuscript vol-
ume without title (BN FM4 149), offfĳicially estimated to be from ca. 1780,
contains after the fĳirst three degrees with their Catechisms (of 26, 29 and
29 questions resp.) still a ‘higher degree’: ‘Elüe’ (190r–202r), a ritual for
the Table Lodge (202r–204v), and one more ‘higher degree’: ‘Loge Ecos-
saise pour les Dames’ (204v–209r). Also this ritual has no clear relation to
either the Grand Orient or the Clermont tradition.
[Ado1780e] are those texts which are in the very characteristic hand-
writing of the Maçonnerie des Hommes, which is also usually assumed to
be from ca. 1780. So far I found texts of the fĳirst degree (BN FM4 129, fff.
45r–75v), the third degree (BN FM4 1247, title page + fff. 1r–12r), and the
“Statuts des Dames” (BN FM4 1249, title page + fff. 1r–11v with 44 articles).
The catechisms (34 and 38 questions respectively) are related to the Grand
Orient Tradition. There are also three higher degrees: ‘grade des Souve-
raines jllustres [maçonnes]’ (two copies: BN FM4 1248 and BN FM4 1251),
‘grade des Ecossaises anglaises’ (BN FM4 1250) and ‘grade des ch[evali]ères
de la Lune’ (BN FM4 1252).
[Ado1780a] Adoption des dames à la maçonnerie (GOF Br. 2138) clearly
belongs to the Clermont tradition. After the usual three degrees with
their Catechisms (with 16, 19 and 50 questions resp.) follows a short Table
Lodge ritual.
[Ado1780c] Maçonnerie d’Adoption (GON 123.C.49) is offfĳicially estimated
to be from ca. 1780 as well. It gives the impression of being transcribed
by a non-Frenchman, possibly a Dutchman. After the fĳirst three degrees
with their Catechisms (of 27, 10 and 55 questions resp.) in the Clermont
tradition, there still follows the degree of ‘Parfaite’ (37–54).
[Ado1780d] “Maçonnerie d’Adoption” (BN FM4 128, fff. 39r–50v) contains

the three usual degrees with their Catechisms (of 28, 11 and 51 questions
resp.) followed by a ritual for the Table Lodge. Its title, the numbers of
questions and the contents of the Catechisms are closely related to those
of Ado1780c, which is why I assume it to be from about the same date.
Clearly, it belongs to the Clermont tradition too.
[Ado1783] L’Adoption, ou la Maçonnerie des Dames “à la fĳidélité, Chez le
Silence, 100070083” (GON 5.A.44) at fĳirst sight seems to be just a second
edition of the fĳirst degree of Ado1775b. However, that turns out to be not
the case. The Catechism contains 36 questions (was 25 in Ado1775b) and
matches neither the Grand Orient nor the Clermont tradition. After that
follows a ritual for the Table Lodge (42–48), and a separately numbered
Recueil de Chansons of which only the fĳirst 14 of its 24 pages are identical
with pages 52–64 of Ado1775b.
[Ado1784] Manière de conferer la maconnerie d’adoption au beau sexe
suivant l’usage de la loge de L’Inalterable Amitié. 1784 (BN 8 Fac-Sim 411,
P.-H. Heitz, Strasbourg) + Doct[rine] De L’adoption. pour L’Inaltérable
Amitié. 1784. L’heureux assemblage des cœurs vertueux [Grande Loge Ecos-
saise de France] stands in the Grand Orient tradition again. The second
title page of the fĳirst part contains a manuscript note: “La loge l’Inalterable
amitié a été constituée le 17–5–1784 à l’orient de Barjac (Gard) – Dos-
sier existant du Fonds FM”. Of the second part a photocopy resides in
the archives of lodge Cosmos; it contains a note on the last page: “origi-
nal appartenant à Luc Sery – loge ‘Lafayette’ ”. Both manuscripts are in
the same handwriting. The fĳirst contains short rituals of the usual three
degrees, the Table Lodge, and a “Courte Dissertation”. The second con-
tains the Catechisms (26, 26 and 44 questions resp.).
[Ado1786a] Maçonnerie des Dames (MS. Malortie); Lyon (GOF). This
manuscript starts with the following note: “Sent by M[ister] de La Roche,
a very clever and learned man, former bookseller and printer of the town
and of the Government of Lyon, currently a burgess of that town, to
M[ister] Soldini, squire, senior civil servant for war, former collector of
taxes for the King’s farms, for Mad.elle de Malortie, an English lady who
was in Paris 6 July 1786”,13 and is thus explicitly dated to be from about
that year. It contains an exceptionally elaborate description of the fĳirst
degree (5–76), normal descriptions of the rituals for the Table Lodge
(76–87), de second (87–104) and the third degree (104–112), as well as of
13
Ado1786a 3.
416 appendix b
one ‘higher degree’: ‘Parfaite’ (113–133 [= 132]). Strange enough, the manu-
script lacks a Catechism for the third degree; those for the fĳirst two degrees
have 33 and 34 questions respectively. But there emerged no clear relation
to either the Grand Orient or the Clermont tradition.
After the Revolution

[Ado1790] This publication: Manuel des Francs-Maçons et des Franches-
Maçonnes, Nouvelle Édition, Philadelphie [= Paris ?] (GON 203.A.26) is a
kind of Almanac. From page 49 onwards it contains Catechisms for the
three usual degrees (with 20, 20 and 15 questions resp.) belonging to the
Grand Orient tradition, and some songs.
[Ado1793(b)] Maçonnerie des Dames (lodge “Cosmos” (GLFF)). This
manuscript was described above. Apart from the set of Catechisms which
I gave the code Ado1793a (see after Ado1753a in the fĳirst section above)
and which belong to the Clermont tradition, it contains descriptions
of the usual three degrees (which I refer to as Ado1793), in many parts
remarkably close to 1761b (and thus also in the Clermont tradition), plus a
second set of Catechisms (1793b, with 17, 23 and 4 questions resp.), which
are close to those in Ado1761 and Ado1765c, and indeed like those in the
Grand Orient tradition. The only part which has no parallel in any other
text known to me is the “Discours” at page 22/23. The whole text, how-
ever, makes the impression of having been transcribed from two or three
manuscripts from between ca. 1750 and ca. 1765.
Manuscripts with High Degrees only

See also the section “High Degrees” in Chapter 9: “The Development of
the Rituals”.
[Ado1765j] (BN FM4 129) Handwriting C “Maconnerie De L’adoption /
Grade D’Elüe”. This is the ‘Judith and Holofernes’ degree (d).
[Ado1767c] [Fr.] Parisot: Elû de La [M]açonnerie des Fammes 1767 (18 fff.)
(BN FM4 407). “FM4 407–Ritual belonging to a certain Parisot, dated 1767,
probably J.-B. Parisot, Prof. of Music, at Saint Jean de Castres, 1774, at Saint
Charles du Triomphe de la Parfaite Harmonie et Contrat Social, 1783”.14
This is a revenge degree (g).
[Ado1769] Quatrieme et derniére grade de la maçonnerie des Dames:
Parfaite Maitrisse (GSPK 5.1.4–3552, 5r–34v). This degree (c) I only found
14
Harman 2001 252, note 12
in this manuscript. “The Aprons are white, edged with pink tafffeta; in the
centre of the Apron are three pink rosettes, with a blue one in the middle
of them”. The ‘sacred word’ is ‘Emet hach Schamaim Omaim’ which is sup-
posed to mean ‘celestial truth’. The manuscript is explicitly dated as 1769
and states to be from Warsaw in Poland.
[Ado1771] 2. Grade de Dignité Ecossaise adoption (BN FM4 1329 fff. 1r–6v
+ title page). This is the “Reine de Saba”-degree (m). It is intermediary
between the versions in Ado1765h and Ado1777.
[Ado17nn] ‘L’Amazonie anglaise’ (s) (BN FM4 76 fff. 36r–41v).
APPENDIX C
THE POSSIBLY OLDEST MS OF AN ADOPTION RITUAL

‘GRAND ORIENT’ FAMILY [BN FM4 151, ADO1744]
[55r]
Catechisme De L’adoption
Pour franches maconne
Catechisme De
L’adoption Pour Les franches
Maconnes
[56r]
Discours De L’orateur
Madame[,] guidée et Conduitte par / La vertu voila enfĳin. Parvenüe / au

temple de La discretion Sortie tout / Ressament des Epaisses tenebre du /
profane vulgaire, vous alles jouïr / de L’eclatante Lumierre de nos sublime /
mistere[.] Ce n[’]est qu’au ames vraiment / Noble á qui nous dispeutons
[below this word is written: ‘Percons’] nos / Respectables secrets, et Le
drois [= droit] de / fraternité avec nous. Pour un Ceour [= Cœur] / Dont
vous alles nous faire présent / notre Reconnoissance vous en assure / un
Nonbre [= Nombre] infĳini, il n’est point en / efffet de frere ou de seur
maçons et / maçonnes sur qui une genéreuse / et tendre amitié ne vous
offfre un droit / contant [= constant], et inaltérable[.] tout vous
[56v]
invitera á ne jamais Ecarter en rien de / ce que nous devons à Dieu[,] Le
grand / A[r]chitecte de L’univers, et á La Religion[,] / au Roy nôtre Sou-
verain monarque[,] / à La charite envers vos seurs et freres[,] / et á vous
même[,] Comme La vertu; fait / Le mobile des actions et des sentimens /
de nos Ceours [with a cédille under the o] at n[’]esiteé [= et n’hésitez] pas
a prononcé[r] / avec une serieuse attention L[’]obligation / Ce que notre
tres Rvénérable va vous / faire Répéter apres Luy[.]
the adoption ritual ‘grand orient’ family (ado1744) 419
L’obligation
Sur La Connoissance que j[’]ai du grand / Soleil de L’univers qui à tirée
du cahos / Les quatre Elémens pour en former / La sublime architecture,
je promets / de tenirer[,] garder et cachére sous
[57r]
L’eternel Cadenat du silence, Les / secrets de La maçonnerie, et de n’en /
jamàis parler qu’a un frere ou une / seurs duement [changed into: dirément;
sic !] Reconnue pour telle / apres un Ecxait [= exact] Exament; je promets /
que si je manque à ma parolle d[’]etre / exposée à La honte et L’infamie /
que tout maçon [NB! The cédille is under the o !] Resérve au / parjure; je
promets tout cela sous / pas moins de plus d’ecouter, obeir, / travailler et
me taire; je promets tout / celas [= cela], sous pas moins de penne que /
d[’]étres frappés du glaive de L’ange / Exterminateur, et que Les entrailles / de
La terre s’entrouvent sous moy, / Pour y etre engloutie et que pour / m’ent
[= en] garantir qu’une portion du / feu qui Reside dans La plus haute /
Region de L’air Eclaire mon ceour[,] / Le purifĳie, et Le conduise dans Le
senti[er]
[57v]
De La Vertu, ainsi Dieu me soit en / aide, ainsi soit il.
L[’]adoption D’apprentives
D- quel est L’attention des M.c et maconnes[ ?]
R- C[’]es[t] de voir si La Loge est Close[.]
D- ettes vous apprentifffe[ ?]
R- je Le Crois[.]
D- Pourquoy ne dittes vous pas que vous en ètés / sure[ ?]
R- C’est qu’un apprentive n’est sure de Rien[.]
D- comment àvez vous étée introduitte / an Loge[ ?]
R- Les yeus Bandée[.]
D- pourquoy[ ?]
R- C’est pour m’apprendre qu’avant que / de parvenir au sublime
mi[s]tere, il / faut vincre La Curiosité[.]
D- Comment étes vous parvenüe au / degré de La maçonnerie[ ?]
R- Par un vouts de fer et d’acier[.]
[58r]
D- que Represente cette vouts[ ?]
R- force et stabilité[.]
D- au àvet [= avez] vous eteé Resu maçonne[ ?]
420 appendix c
R- entre L’echelle de jacob et La tour de Babel[.]

D- que Represente L[’]echelle qui est dans La / Loge[ ?]
[Clearly something missing here.]
R- Le ceour [= cœur] de L’homme àgitte par Les passi/ons, Comme L’arche
L’etoit par Les flots / du déluge[.]
D- que Represente La tour de Babel[ ?]
R L’orgueil des Enfants de La terre dont on / ne peut se garantir qu’en
Leur opozant / un Ceour [= Cœur] discret qui est Le caractere / d’un Bon
maçon[.] [NB! The cédille is under the o !]
D- que Représente L[’]echelle de jacob[ ?]
R- Cette Echelle est toutte misterrieuse[.] Les / deux montans Repre-
sente L’amour de dieu / et du prochain et Les Echellons, Les vertus / qui
derivent d’un Belle àme[.]
D- donnée moy Le signe d’apprentife[ ?]
R- on fait Le signe[.]
D- donnée moy Le mot[ ?]
R- feix – feax[.]
[58v]
D- que signifĳie ce mot[ ?]
R Ecole, ou academie des vertu;
D- quel est cet Ecole[ ?]
R- La maçonnerie[.] [NB! The cédille is under the o!]
D- quél est Le devoir des Maçons et maconnes[ ?]
R- D’ecouter, obeir, travailler, et se taire[.]
Alors Le maitre dit[:]
freres et seurs, écoutons[,] obeison[s,] / travaillons, et nous taisons[.] La
Loge d[’]a/pprentife est fermée[.]
La Loge D[’]adoption de Compagnon

D- Etes vous compagnon[ ?]
R- j[’]ai vû mangee La pomme[.]
D- Cela ne sufffĳit pas[ !]
R- donnes moy une pomme[,] vous en jugerais[.]
D- Comment áves vous été Recue / compagnon[ ?]
R- Par un fruis [= fruit] et un Ligament[.]
D- que signifĳie Ce fruis[ ?]
R- La Douseur[.]
D- que signifĳie ce Ligament[ ?]
R- L’eunion de La fraternitée[.]
[59r]
D qu[’]avez vous veû Lorsque vous [avez] [inserted: en] étrée [= entré] /
dans La loge de Compagnon[ ?]
R L’image de La seduction[.]
D- comment vous en garantires vous[ ?]
R- Par Les principes de La maçonnerie[.] [NB! The cédille is under the
o !]
D- quels sont Les principes[ ?]
R- Les vertus[.]
D- qui vous a faitte compagnon[ ?]
R- Les attraits de La vertu[.]
D- á quoy serven[-]t[-]ili [= ils?]
R- á Eciter dans mon Ceour [NB! With a cédille is under the o!] des
sentiment[s] / d’honneur et de probitée[.]
D- que vous á[-]t[-]on appliqué Lorsque vous / ávez étée Recüe
compagnon[ ?]
R- Le scau de La maçonnerie don[t] La / truelle est Le simbole[.]
D- Pourquoy[ ?]
R- Pour m[’]apprendre que ma Bouche ne doit / jamais s’ouvrire pour en
dieulguer [= divulguer] Les misteres[.]
D- ou aves vous étée Resue Compagnon[ ?]
[59v]
R Dans un jardin de délices anRoze [arrosé] d’un / fleuve;
D: Comment nommes vous ce jardin[ ?]
R Le jardin d’edem, que dieu donna á adam et / Eve[.]
D- Pourquoy en furent ils chassée[ ?]
R- Par leur Désobeissance[.]
D- que vites vous dans Ce jardin[ ?]
R- L’arbre de La Science, du Bien et du mal[.]
D- que Represente ce fleuve[ ?]
R- La Rapidité des passion[s] humaines que / L’on ne peut árreter qu’en
devenant / maçon[.]
D- que signifĳient Les Deux mots qui sont / a Cotté de La Loge[ ?]
R- ils me rapellent mon origine, Ce que / j[’]ai étée[,] ce que je suis, et ce
que je doit étre[.]
D- Pourquoy Le Compagnon ne mange[-]t[-]il / pas Le pépin de la
pomme[ ?]
R- C’est que Le pepin est Le germe et La / semence du fruit défffendu[.]
D- quel est Le principe des maçons et maconnes[ ?]
422 appendix c
[60r]
R- C’est de se Rendre heureux mutuellement[.]
D- Comment Parvient on a cette félicitée[ ?]
R- Par L’union des vertus.
D- Donneé moy Le signe de Compagnon[ !]
R- L’on donne Le signe[.]
D- donnée moy Le mots[ !]
R BelBa[.]
D- que signifĳie Ce mots[ ?]
R- La paix et La Concorde Rétablie parmy / Les freres et seurs Par Le Ren-
versement / de La tour de confusion, Predit par Les / Sibilles[.]
D- quel est Le devoirre des maçons et / maconnes[ ?]
R- D[’]écoutée[,] obeir[,] travailler et se taire[.]
La Loge est fermé de Compagnon[.]
[60v]
L’adoption Des maitresses.
D- Estes vous maitresses[ ?]
R- j’ai monte L’echelle misterieuse[.]
D- que Representens Les deux montant / de Cette échelle[ ?]
R- L’amour de Dieu et du prochain[.]
D- que Representent Les Cinq échellon[s ?]
R Sagesse, Prudence, Candeur[,] charité / et vertu.
D- ou áves vous éteé Resue Maitre[ ?]
R au pied du sacrifĳice de Noé[.]
D- que Represente La table[au] de La Loge[ ?]
R- L’arc[-]en[-]siel, Le sacrifĳice de Noé[,] Le / sacrifĳice d’abraham, L’arche
de Noé / sur Le mont àRam [= Ararat,] La tour de Babel, / La famme de
Lot changée en statu / de Sel[,] La Citerne ou fut enfermé / joseph[,] Les
onze étoille, Le soleil et La / Lune et Les quatre Partis du monde[.]
D que Represente L’arc[-]en[-]ciel[ ?]
[61r]
R- L[’]alliance que dieu fĳit avec noë et / sa famille Représente par les cinq /
couleurs primitive qui Reunies en / semble, nous demontrent L’union de
/ La fraternité[.]
D- que Represente Le Sacrifĳice de Noé[ ?]
R- un sacrifĳice de gratitude et de Reconnois / sence.
D que Represente Le sacrifĳice d’abraham[ ?]
R- La Resignation à La volonte de Dieu[.]
D- que Represente L’arche de Noé[ ?]

R- Le Ceour [= Cœur] de L’homme ágite par Les / Pasions comme L’arche
L’etoit par / Les Caox [= Eaux? Chaos?] du déluge[.]
D- que Represente La tour de Babel[ ?]
R La paix[et] La Concorde, Retablie parmi / Les freres et Seurs par Le
Renversement de La tour [de] Confusion[,] predit par Les / Sibilles[.]
D que Represente L[’]ambrasement de Sodome[ ?]
R La vangence düe aux parjures[.]
D- que Represente Le Someil de jacob[ ?]
[61v]
R- La paix et La tranquillite que tout / maçons doivent observer en
Loge[.]
D- que Represente La femme de Lot[ ?]
R- elle nous Représente que notre curiosité / ne doit point nous porter aux /
misteres qui nous sont cachées[.]
D- que nous Representent Les onze / étoilles[ ?]
R- La vengence des onze freres de joseph / que Le dessendirent dans un
Citerne / dont il n’en sort que plus victorieux / pour Regner sur toutte L[’]
egipte[.] Sa / Résignation á Leur volonte, nous / apprend que nous devons
soufffrire / avec patience Les percecutions qui / nous arrivent[.]
D- que Represente Le soleil et La lune[ ?]
R- Le perre et La merre de joseph qui / Rendirreg [= rendirrent] Bientôt
justice á ce Bon / maçon des Loix de La fraternité / qu’il á exerce envers
Ses freres.
D- qui fut Le Constructeur de L’arche[ ?]
[62r]
R- Nôé Restaurateur du genre humain[.]
D- Combien mit[-]il á La Batir[ ?]
R- Cent ant [= ans] qui est Le tems que doit / durer une Loge Bien Com-
posée[.]
D- qu’il [= qui] fut L’inventeur de la tour de Babel[ ?]
R Le Cruel nimbrot[.]
D- quel en fut Le proget[ ?]
R L’orgueil[.]
D- que en fut Le Ciment[ ?]
R- Les passions déréglees[.]
D- quasrivatil qu[’]asriva[-]t[-]il en ce tems La[ ?]
R La Confusion des Langue[s.]
424 appendix c
D- Comment L’intelligence fut elle Retablie[ ?]

R- Par La paix et La Concorde entre Les / freres et seurs[.]
D- donneé moy Le Signe des maitres[ !]
R L[’]on donne Le signe[.]
D- Donnée moy La parolle[ !]
R- avot jaïre[.]
[62v]
D- que signifĳit ce mot[ ?]
R L[’]eclatante Lumiere de La vertu / m’a dessille Les yeux[.]
D- quél sont Les devoirre[s] des maçons et maçonnes; [NB! The cédille is
under the o !]
R C[’]es[t] d[’]écouter, obeir / travailler et Se taire[.]
Alors Le Maitre dit[ :]
Mes freres et seur, La tour de / Confusion est Renversée, La paix / et La
Concorde sont Retablies / parmi Les freres et seurs, nous avons / Ecouté[,]
obeis[,] travaille et taisons / nous[.] La Loge de Maitre est fermée[.]
fĳin
APPENDIX D
THE POSSIBLY OLDEST MS OF AN ADOPTION RITUAL OF THE

‘CLERMONT’ FAMILY [BN BAYLOT FM4 7, ADO1753]
sixiéme
[picture of an apple]
Maçonerie / d’adoption / des femmes
[picture of a horizontal ladder with 10 rungs]
septiéme
Maconnerie D’adoption
1er Grade Apprentive
Instruction
Le Tableau ci dessus destiné Rep[rese]nte &a. [NB! This page starts with
an empty space, thus apparently intended to be fĳilled in with a picture] /
L’Arche Represente Le corps humain / agité par les Passions
L’Echelle Trace La Route de la félicité
[septième verso]
par l’union des deux principalles vertus / l’amour de Dieu Et du Prochain
fĳiguré / par les deux montans de cette Echelle / dont les diffferents Echel-
lons Representent / les autres vertus moralles qui derivent / toutes des
deux premieres
La Tour de Babel Represente / l’orgueil des Enfants de La terre dont /
vous ne pouvez vous garentir qu’en y oposant / Le Caractere Et le coeur
d’un vrai macon
Serment
Je promets Et je jure en Presence du / createur de Toutes Choses Et par
tout / ce qui peut caractériser une femme ou / une fĳille d’honneur de
garder heureusement [= exactement?] / les Secrets des Macons Et de la /
maconnerie Sous peine d’Etre frapée / de l’Epée de L’ange Exterminateur
huitiéme
Et d’Etre Engloutie dans les Flammes / de l’abime, ainsy pour m’En
garantir / qu’une portion du feu qui reside dans la / plus haute region de
L[’]air puisse Embrazer / mon Ame et en la purifffĳiant m’Eclairer / dans les
Sentiers et la Vertu; &c.
426 appendix d
Dans l’ynstant qu[’]elle se leve / Le frere qui Est derriere Le maitre

laive [= lance?] / avec bruit la chaine retenant le dernier / chainon. Le
maitre la Recoit et la / met un moment dans le cole de la / Recipiandaire.
L’ynspecteur Surveillant / lui donne des gants et un Tablier.
Apres quoy Le maitre luy dit vous voila / Madame, a present apprentive
maconne / permettez moy de vous donner en cette qualité / Le premier
Le Baiser de Paix[.] Il lá
[huitième verso]
Baize sur la jouë, Et luy dit ayés la / Bonté d’aller embrasser tous les freres /
Et Soeures[.] Elle Reprend Sa place Et / Le maitre donne L’Instruction
Ici on leur donne Le signe Et Le mot
Le mot Est feix feax
D. Que Signifffĳie t’jl
R. Ecole ou academie de vertu
D. quelle est cette Ecole
R. La maconnerie
Le Signe Est de porter Le petite doigt Et le Pouce de / La main droite a
La Narine gauche
Questions
D. Estes vous Apprentif macon
R Je le crois
D. Pourquoy ne pas dire que Vous en êtes sure
R. Du macon Parcequ’un apprentif
neufvieme
n’Est Sur de rien
R de la maconne Parcequ[’]une apprentive / n’Est Seure [sic !] de rien
Et qu’jl Est de la / fa[i]blesse de Son Sexe de douter de tout.
D. Comment estes vous parvenus au bien / de la maconnerie
R par une voute de fer Et d’acier
Donnéz le Signe Et le mot
D. Que Signifffĳie Le mot
R Ecole ou accademie de vertu
D. Quelle Est cette Ecole
R La maconnerie
D. Que Represente le Tableau de la Loge
R L’Echelle de jacob, l[’]arche de Noé Et la / Tour de Babel
[D.] Qe [sic !] Represente L’arche &
Que Represente La Tour, &a.
the adoption ritual of the ‘clermont’ family (ado1753) 427
[neufvieme verso]
Que Represente L’Echelle &a.
R. du macon, J’Espere L’Expliquer / avec L’aide du maitre
R. de la maconne, je Suis femme Et / apprentive comment pouvrais je /
Expliquer cette merveille
Le Maitre Replique Et moy je / suis Votre maitre et je vous aiderai /
puis jl ajouter
D Que porte une maconne devant / Elle
R La Representation de l’Echelle / de jacob
D. ou Tend cette Echelle
R a la felicité
D. Comment y parvient-on
R. par l’Union des Vertus
Dixiéme
D. Quels sont les devoires des maçons
R. obeir, travailer Et Se Tair[e]
Na. L’Usage Est de fraper 5. coups
2.eme Grade
Compagnon.
La Loge S’ouvre comme cy devant / un frere và chercher l’apprentive la /
conduit dans la chambre de la / preparation et luy demande Si Elle / con-
sent se soumettre aux Epreuves / du Compgnon, Il la prie Ensuite / d’oter
sa jarretiere gauche qu[’]elle luy / donne, luy ote luy meme Sa manchette /
Droite Et une de ses Boucles d’oreilles / qu[’]il luy rend Et quelle fait, La
bande / Les yeux
Apres qu[’]elle est Entrée et a faites
[Dixiéme verso]
deux tours ce luy qui La conduit / L’arrete adossée au globe de la mort /
Et la face vers Le maitre
Le frere qui l[’]a amené La laisse / s’aproche[r] seul du maitre, Et luy /
dit tres venerable c’est la soeur une telle / qui demande a être reçue
Compagnone / Et consent se soumettre aux Epreuves / voici Sa jarretière
qu[’]elle m’a / remise En gage
Le maitre Luy demande si cela / est Vrai jl la previent que la / moindre
frayeus ou foiblesse / sufffĳisent pour la faire rejetter / Si Elle persiste jl
dit a L’jnspecteur / frere Inspecteur faites faire à / La Soeur sa premiere
Epreuve
428 appendix d
Onziéme
celui cy la prend par la main / Et luy fait regarder la mort[.] Ensuite / Le
maitre dit frere, faites luy voir / toute l’horreur de Sa Situation, / alors
L’Jnspecteur luy ôte son / Bandeau Et tous les Freres frapent / sur leurs
cuisses gauches en criant / Eva aquoy Le maitre Repond / Ne craignés
rien mes freres.
Un moment aprés Le maitre / dit faites passer cette maconne par /
L’Epreuve du feu de la mort a la vie / Le frere en concequence la fait Tourner /
du coté du maitre et l’aproche / Tout a fait du coté du fourneau, Le / maitre
dit c’en est assez, faites là / venir a moy en Partant du pied droit
[Onziéme verso]
Elle Se met a genoux[.] jl Luy / demande Si elle n’a point Enfreint / son ser-
ment et si elle doit persister / a le garder, jurez moy dit-jl Sous / les mêmes
peines de ne point reveler / ny Ecrire Les Secrets des Compagnons / d’aimer
Toujours Vos freres Et soeurs / de ne jamais manger de Pepins de / Pommes
enfĳin de coucher La premiere / nuit qui suit votre Reception avec / La jar-
retiere de L[’]ordre que je vais / vous donner Et de ne Reveler à / personne
Le Secret de cette jarretiere[.] / a chaque question elle doit dire je / Le jure.
Sur la fĳin du serment / on Eteint La Terrine Et allume les / Bougies Le Ser-
ment fĳini les
Douzieme
freres frapent sur leurs cuises / gauches en repetant Eva Et Le / maitre ne
craignés rien mes freres / Elle Toujours a genoux Le maitre dit / aportés
moy l[’]auge Et le fruit Sacré / Il fait Lever la maconne et Luy dit / La
Secreté des macons Exige Encore / cette Precaution[.] alors jl gache Et luy /
passe la Truelle sur la Bouche a / diverses Reprises et la luy arrete sur
les / Levres en disant c’est le Sceau de la / Discretion que je vous aplique,
pour / en luy donnant le fruit jl luy dits / maintenant Recevés Le fruit de
l’arbre / du milieu des que Vous en aurés gouté / vous deviendrés comme
l’un de nous / connoissant le bien Et le mal, Elle En / mange Et Tous les
freres crient / Vivat Vivat
[Douzieme verso]
Ensuite Le maitre luy dit / voici La jarretiere de l’ordre / dont je vous faits
Present Elle / Se retire pour la mettre ou / l’habille comme Les freres[.] /
Elle les Embrasse[.]
Jci on donne Le Signe Et le mot / Portes Le Petit doigt de la main /
droite a l’oreille droite Battre / Le dessus des deux mains / appliquer sur
la Bouche les / 2. Et 3.eme doigts de la main / Gauche Et Le Pouce Sous Le /

menton
Le mot Est Belba
treiziéme
Questions
D. Estes vous Compagnon
R. J[’]ai vû manger La Pomme
D. Estes vous Compagnone
R. Donnés moy une pomme Et vous / En jugeres
D. Comment Estes vous devenu / Compagnon &c.
R. Par un fruit Et un Ligament
D. Que Signifĳie Le fruit
R. L’utilité dont a Eté a mon coeur / La Science des maçons
D. Que Signifffĳie Le Ligament
R La force d’une amitié qui n’a
[treiziéme verso]
pour Baze que la Vertu
D. Que Vous a t’on appliqué En / vous recevant
R Le Sceau de la Discretion
D. Pourquoy Est-jl defffendu / aux Compagnones de manger / des Pepins
de Pommes
R Parceque Les Pepins sont le / Germe Et la semence du fruit / def-
fendu
D. Que signifffĳie Le mot Du / Compagnon
R La Paix Et la concorde retablie / parmis les freres par Le / renverse-
ment et [= de] la tour de
quatorziéme
Confusion
D Quel Est L’Etat d[’]un macon
R d’Etre heureux
D. Comment Parvient-on a cette / felicité
R. Par le secours de l’arbre du / milieu
D. ou Est-jl Planté
R Dans le jardin d’Eden ou / dans un jardin delicieux arosé / par un
fleuve.
On ferme la loge comme la / precedente
Fin du 2e Grade
430 appendix d
[quatorziéme verso]
Instruction du 3.eme Grade
Maitrise
D. Estes vous apprentif
R. Je le crois
D. Estes vous compagnon
R. J[’]ai vû manger la Pomme
D. Estes vous maitre
R. Je scais monter l’Echelle
D. comment franchirés vous le / Premier Echellon
R. Par La candeur, vertu propre / d’une Belle ame susceptible de / prendre
toutes Les bonnes jmpressions / des macons Et de la maconnerie
D. Comment franchirés vous le second
Quinziéme
R. Par la douceur qui je pratiquerai / a l’égard de tous les hommes mais /
surtout de mes freres Et Soeurs.
D. Comment parviendrés vous au 3.eme
R. Par la verité cette fĳille cherie du ciel / un des rayons du grand Soleil
de / L[’]univers, Dieu
D. Comment arriverés vous au 4.eme
R. Par la Temperance qui m’apprendra à / mettre un frein a mes Pas-
sions et a fuir / tout excès dereglé
D. Monterés vous le Cinquieme
R. J’Espere le monter en pratiquant la / discretion Et le Silence Sur les
Secrets des / macons Et Tout ce qui me Sera confĳié par
[Quinziéme verso]
Le Sceau de la maconnerie
D. Quel est le dernier Echellon
R. La Charité qui se subdivise en / amour de Dieu Et du Prochain
D. Est-jl d’autres Echellons jntermediaires / Entre celuy de la discretion
Et de / La charité
R. oui venerable
D. Combien
R. Sans Nombre
D. a qui Est-jl reservé de les connoitre
R. a Touts Bons macons ou maconnes / qui ayant monté Le Premier
Echellon / aura appris a pratiquer les Vertus / qu[’]jls designent, et
par son zele / meritera de penetrer plus avant
Seiziéme
dans la Route de la felicité
D. ou poze la Baze de cette Echelle
R. Sur le marchepied du Seigneur, La Terre
D. ou parvient son somet
R Sur la droite du Createur sejour de la / félicité
D. Qui Le Premier des macons a connû / cette Echelle
R. Le Patriarche jacob dans un songe misterieux
D. Que designe L’Echelle du maitre
R Que pour monter l’Echelle du maitre / nous devons avoir un coeur
pur Et fĳidele / Ressembler au juste noé et Sa famille / qui eut le
bon’heur de monter l’Echelle / pour arriver dans l’arche predestinée
[Seiziéme verso]
D. Connoissés vous L’arche ses proprietés / Et Sa construction
R. Oui venerable
Je Suis maçon je travaille dans / L’arche Et je viens en loge pour / me
corriger des defauts de l[’]humanité.
D. Que designe L’arche
R. Le coeur humain agité par ses / passions comme Le fut autrefois /
L’Arche sur les eaux du deluge / par les vents Et les Tempetes
D. Qui l[’]a construit
R Noé Restaurateur du genre humain
D. Pourquoy l’a[-]t-jl construit
R. Pour Se Sauver et Sa famille du / deluge universel[,] de même Les
macons / viennent en loge pour se soustraire
dixseptiéme
aux Debordements des vices qui / jnnondent presque Tout
L’Univers
D. Combien dura Sa Construction
R. Cent ans accomplis
Et ce long tems doit faire Entendre / aux macons que l’assemblage
d’une / Bonne Loge Est une ouvrage d’une / Longue durée
D. Comment L’a[-]t-jl Bati
R Par L’ordre Et d’apres les plans que / Le grand architecte de L’univers
Luy / en donna
Sur lesquels le macon tache de le / renouveller par la Pratique des
Vertus / qui Le Sauveront de la Corruption / generalle.
432 appendix d
[dixseptiéme verso]
D. Quel Boit Employat-jl
R. du cedre[,] Boit jncorruptible, Tout / bon macon est assuré que les
traits / et la Calomnie la plus noire ne / peuvent terner [= ternir] son
jnnocence
D. Combien y avoit-jl d’Etages
R. Trois. un au bas[,] un au milieu Et / un plus Elevé
Celui du Bas ou Etoient les animaux / jmmondes jnstruit les macons
qu[’]jls / doivent se depouiller de Toutes passions / Et fouler aux
pieds cequi fait les / delices des Prophanes.
Celuy du milieu occupé par Noë / Et Sa famille nous apprend / que
nos coeurs centre de nous / même doivent s’occuper du soin d’aimer /
proteger Et secourir nos semblables.
dixhuitiéme
Et L’Etage superieur[,] occupé par / les oizeaux, dont Le Ramage
melodieux / E[s]t une Louange Continuelle au Createur[,] / apprend
aux macons que Toutes / Leur jdées ne doivent tendre qu[’]à / cel-
ebrer L’Etre Supreme
D. Comment L’Arche Etoit jl Eclairé
R Par une Seule Croizée menagée dans / Le comble[.] Toutes les actions
de la vu / des macons devant [= doivent ?] Etre Eclaires par / La Rai-
son qui Est une
D. donnés moy Ses dimentions
R 300. Coudées de Longueur[,] Espace / jmmense qui nous jnstruit de
Secourir / notre frere quelqu’Eloigné qu[’]jl / Soit de nous
[dixhuitiéme verso]
50. de Largeur pour Etendre notre / generosité a son Egard propor-
tionné / a nos moyens
Et 30. de hauteur pour Employer / notre Credit a faire briller son
merite / En Lui procurant un Rang Elevé
D. Quelle forme avoient Les Planches
R. Toutes Egalles Et bien applanies Et / c[’]est a L’Egalité qui regne Entre
nous / fondé sur La Ruine de L’amour propre / Et des faux prejugés
que nous / devons notre Bon’heur
D De quoy L’arche Etoit elle Enduit
R De Bethume en dedans et la [= en] dehors. / C’est la cément precieux
de l’amitié / dons nous nous servons dans nos / Loge[s] pour entrete-
nir L’union des / freres
dixneuviéme
D Sur quelle montagne se reposa / L’arche
R Sur le mont Ararat Le macon / cherchant Toujours des lieux / Ecartés
a l[’]abry du Prophane / Et de ces multueux Plaisirs pour / y jouir la
Repos des Douceurs / de la Paix que luy Procure son / jnnocence
D. Quel oizeau Noë fĳit-jl d’abord / Sortir de L’Arche
R Un Corbeau qui ne revint point, / mal’heur aux faux freres, qui sem-
blable / aux animal qui se nourrit de / corruption negligeroient[,]
aprés les / avoir conues[,] Les innocens Plaisirs / de la maconnerie
pour se Replonger / dans L’abime des fauces / Voluptés du siecle.
[dixneuviéme verso]
D Quel Oizeau partit la second
R La colombe qui raporta une / Branche d’ollivier, vrais Portrait / de
tout [= tous] Bons Macons et maconnes / qui en Loge sont entamé
anges / de Paix
D Que Designe La Tour
R L’orgueile des Enfants de la terre / dont on ne peut se garrantir /
qu’En y oposant le coeur humble / Et Sincere d’un vrai macon.
D qui enfanta ce Projet presomptueux
R Le Rebele Nembrod Pere Et / Tirane des Enfants de la Terre
D Quelle Etoit son jntention
R de se faire un vain Nom parmis / les hommes Et de s’Egaler a Dieu
D Quelle fut La Baze de cette Tour.
Vingtiésme
R La folie
D. Quelles En furent Les Pierres
R Les Passions dereglées des hommes
D. Quel enfĳin Le ciment
R Le Poizon de la Discord[e]
D. Quelle etoit La forme de cette Tour
R En Ligne Spirale qui denote la / Duplicité du coeur faux de ces hom-
mes / vains
D. a quel point parvint ce Monument
R jusqu’à ce que Dieu [envoya], La confusion / Et la Diversitée des
Langues parmi / Les Travaileurs qui se diviserent / dans Toutes les
parties d’univers [= de l’univers]
D. Que devins ce Ridicule Edifĳice
R Le Repaire Et l’habitation des / jnsectes Et des bêtes ferous.
D Quelle aplication les macons
434 appendix d
[Vingtiésme verso]
doivent jls faire de ces Evenements
R. Respecter la Promesse de Dieu / Esperer en Elles Seules[,] ne point /
Enfanter de Vains projets de / Gloire Et de fortune[,] ne bâtir que /
Sur les Plans donnés par la / Sagesse et fonder leurs Edifĳices / sur les
Vertus
D. N’y at-jl rien de plus
R que La Tour de Babel Est / l’Exemple d’une Loge mal ordonnée / ou
sans d’obeissance Et la concorde / jnseparables on tombe dans la /
confusion Et le Desordre.
D. Estes Vous Maitre
R Je scais monter l’Echelle
D. Comment y Este Vous parvenus
R par mon aplication, ma discretion / Et mon zele pour la maconnerie
Vingtuniéme
D Que Represente Le Tableau de / La Loge
R. Le Sacrifĳice de Noë au Sortir de / L[’]arche, Sacrifĳice de Reconnoiss.ce /
Et de gratitude
Le Sacrifĳice qu’abraham fait de / son fĳils unique Sacrifĳice d’obeiss.ce /
Et de Resignation
La vengence des onze fĳils de / jacob sur leur frere joseph qu’ils /
descendirent dans une siterne
D. Que Signifffĳie le Soleil La Lune / Et les vuze [= onze] Etoiles qui
Entourrent / Joseph
R La gloire prochaine d[’]un Bon macon / au merite de qui Son pere et
sa mère Et ses freres rendront homage
D Pourquoy Est jl Enseveli dans / une siterne
R Pour nous faire Comprendre
[Vingtuniéme verso]
que Si La Vertu est quelque fois / jgnorée et obscurcie c’est pour / repa-
roître avec plus d’Eclat / Et recevoir une Recompense signalée / Et sou-
vent par des Routes / contraires aux foibles yeux des / hommes
D. que nous apprend Le sacrifĳice / de Noë
R Que le Vrai macon Tourne a son / profĳit les Dangers qu’jl a couru / et
qu’jl remercie L’auteur de ses / jours de l’en avoir sauvé
D. Que Nous Enseigne Abraham / En jmmolant son fĳils unique
R Que L’on ne peut être bon macon / si l’on ne surmonte ses / Pas-
sions[,] Les plus favorites
Vingtdeuxiéme
des quelles seront contraires aux / preceptes de la maconnerie
D Que Represente Encore le Tableau / de la Loge
R L’Echelle de jacob[,] L’arche de Noë[,] / La Tour de Babel dont j’ay /
donné cy devant L’Explication[.]
L’arc En[-]ciel[,] Sodome consumé / par le feu du ciel, Le someil de /
jacob[,] La femme de Loth changée / En statue de sel
D. Que signifffĳie L’arc en[-]ciel
R L’union Et l’harmonie des / macons et des maconnes telles / que
l’Eclatant melange des / sept couleurs primitives qui / forment
L’Arc.
D Que nous fait Entendre la
[Vingtdeuxiéme verso]
Punition de Sodome
R. L’horreure qu’a Tout maçon / du crime abominable qui attira / Le feu
du Ciel sur cette ville / jnfame et c’est pour en / Rapeller l’jdée que
nous / nous servons de Terinne[s] Embrasée[s]
D Que nous apprend La / metamorphose de la femme / de Loth en
statue de sel
R Que L’obeissance Est absolument / necessaire aux macons et qu’une /
maconne doit point rechercher / [h]eureusement [= curieusement ?]
les secrets de / La maconnerie qu’on n’a / encore pu luy Reveler
D Que Represente Le someil
Vingtetroisiéme
de jacob
R La Paix Et la Tranquilité / d’ame d’un bon macon qui / goute des
[= dans] ce monde les delices / des jmortels.
D Quel est Le Signe des maitres
R Passer le Petit Doigt de la / main Droite sur l’or[e]il Droit
D Quel est L’attouchement
R Le Poulce Sur les Deux premiers / joints pres de L’onglé des / deux
premiers Doigts de / La main Droite
D Quel est Le mot
R havos yair
D. Que Signifffĳie[-]t-jl
R L’Eclatante Lumiere de la [NB! This text ends here!
436 appendix d
Ado1793a, which is almost identical to 1753, continues thus:

R. que l’eclatante lumiere de la Verité m’a frappé et dessillé mes yeux.
D. pourquoi nos signes s’appliquent ils sur les cinq sens ?
R. pour nous apprendre a n’en faire qu’un bon usage.
D. quel sont les devoirs d’un maçon ou maçonne ?
R. Ecouter le m.tre[,] luy obeïr et se taire.]
APPENDIX E
MS OF AN ADOPTION RITUAL OF THE ‘BRUNSWICK’ FAMILY

[UGLE YFR.828.MAC, ADO1770]
80 37
Maçonerie
des Dames
ou
Ordre d’Adoption
-----------------------------
Pour le Frére d’Anieres
Lieutenant d’Infanterie
au Service de Brunswic
1770
1.ere
Maçonnerie
des Dames
ou
Ordre d’Adoption
Forme de la Loge
La loge doit être tenduë de Blanc; et / quand il y a une Reception elle doit
être / Eclairée seulement par deux terrines pleines / d’Esprit de Vin, avec du
sel & de la / Sauge, placées par Terre sur la ligne / des deux Inspecteurs.
2.
Distribution des Places, et
Ornemens des Freres & Soeurs
Le Grand Maître, où Grande Maîtresse / est sous le Dais à L’Orient, au
dessus du Grand Maître, Sur un Gradin, est un / Ange Exterminateur
438 appendix e
representé par un / Frere où Soeur, (Si elle n’est composée que de /

Soeurs) tenant de la main droite une Epée nuë.
Le Grand Maitre est decoré d’un Cordon / Bleu au bas du quel est atta-
ché une petite Echelle, / tenant une truelle à la main, et son Epée nue /
en Triangle sur l’autel.
Les Freres Premier & Second Inspecteurs / ainsi que le[s] depositaires sont
à l’occident. / Le Premier Inspecteur et le Second sont / decorés d’un Cor-
don bleu, Le premier porte / au bas un marteau & le Second une Truëlle.
Les freres & soeurs occupent le midi & le / septentrion sont decorées
de Tabliers & des
3.
Gands blancs, tenants une Epée nuë a / la main etant debout, et les soeurs
sont / assient
Ordre de la Loge
Les freres & soeurs ont chacun, et / chacune leurs mains l’une sur l’autre
posées / sur l’Estomac.
Ouverture de la Loge
d’Apprentisse
Le Grand Maitre, où grande Maitresse / ouvre la Loge en frappant 5 coups,
que / les Inspecteurs Repetent tour à tour en / Repondant aux questions
cy après
Demande, La Premiere & derniere / sont Toujours. Quel est le Devoir des
/ Macons & Maconnes ?
Reponse. d’Écouter, obeïr, Travailler / & se taire
Ensuite Le Grand Maitre &c. dit Mes freres.
4.
& Soeurs Ecoutons &&c. la loge / d’Apprentisse maçones est ouverte. Ce /
que les Inspecteurs repetent tant à / L’ouverture qu’à la fermeture de la
loge / en claquant des mains ainsi que les freres / & soeurs de la loge par
5 fois en les / joignant l’une sur l’autre, et criant 5 fois / Vivant
Préparation de la Recipiendaire
& Introduction en loge
un frere où soeur vâ préparer la Récipiendaire / dans la Chambre du Deposit.,
on lui bande / les yeux, ote la Boucle d’oreille Gauche, / & collier qu’on lui
remet après la reception / on la Conduit à la porte de la loge, à laquelle / on
frappe 5 fois[.] après les formalités requises / on l’introduit, et la remet au
frere 2.e Insp.eur / des qu’elle Entre les freres & soeurs observent
the adoption ritual of the ‘brunswick’ family (ado1770) 439
5.
un Grand silence; Le f. 2.e Inspecteur la / fait voiager au tour de la loge, la
fait / arrêter à l’Occident vis a vis le Grand me / par 5 fois. Le 2e Inspect-
eur frappe 5 coups / sur l’Epaule du 1.er Inspecteur qui, lui / demande ce
qu’il souhaite, Le 2e lui repond / qu’une prophane demande à être reçuë /
Maçonne. Le 1.er Insp.eur en fait son Rapport / au Grand M.e qui demande
à la Recipiend.re / si ce n’est point un Esprit de Curiosité qui / lá conduit,
si on trouvera en elle de la / fermeté, et une soeur defaite [=?= défaute?]
de tous préjugés / alors si elle repond comme il convient, le / Grand Me
dit, puisqu’elle persiste ouvrons / lui les Portes de la Vertu, à l’Instant le /
deuxe Inspecteur lui debande les yeux, et les freres & soeurs frappent leurs
mains droite / sur la cuisse du même coté, les f. tirent l’Epee
6
[et] forment une voute d’acier sous la quelle elle / passe pour se rendre
par 5 pas auprès du / Grand M.e là elle se met à genoux[,] pose / la main
droite sur la Table, et tient de la main / gauche une truëlle, àlors l’Orateur
prononce / un Discour sur le serment qu’elle vâ contracter / pendant ce
temps les soeurs sont debout.
Serment
Je promet et jure devant le Créateur de / Toutes choses, et par tout ce
qui peut / caractériser une personne d’honneur / de garder exactement
le secret des / maçones & de la maçonnerie, à peine / d’être frappée du
glaive de l’ange / Exterminateur, et d’être engloutie dans / les plus pro-
fonds abymes; aussi pour m’en / garantir qu’une portion du feu sacré qui /
Reside dans la plus haute Région de l’air / puisse Embraser mon ame, en
la purifĳiant, / m’Eclaire dans le sentier de la vertu
7.
après ce serment les freres remettent / leurs Epées, les soeurs s’asseient,
& le / Grand M.e commande au premier Insp.eur / de l’habiller en maçonne,
il lui donne / un Tablier, et des gands blancs. cela / fait le grand M.e dit,
Madame Je / Vous reçois apprentisse maçonne, / permettez moi de
changer ce nom en soeur / et vous donner en cette Qualité le baiser / de
paix; il l’Embrasse, et reprend sa place
Le signe et le mot ne se donnent / qu’après la Réception des apprent-
isses, s[’]il y en / a plusieurs, alors elles le rendent aux freres / & soeurs
en les Embrassant
Tableau.
on doit dessiner dans un Carré long / L’arche de Noé, L’Echelle de Jacob, /
& la Tour de Babel
L’arche represente le coeur humain / agité par les Passions
440 appendix e
8.
L’Echelle trace la Route de la felicité par / l’union des Principales Ver-
tus, l’Amour de Dieu / & du Prochain fĳiguré, par les deux montans de /
L’Echelle sont [= dont] les diffferens Echellons representant [= représen-
tent ?] / les autres vertus morales qui découlent des / deux premieres
La Tour Represente l’Orgüeil des / Enfans de la Terre, dont on ne peut
se garentir [= s’égarer] / qu’en y opposant un Coeur discrét. ici on / donne
le Baiser de paix, et Le Signe, qui est / de prendre avec le pouce, le petit
doigt de la / main droite, la Narine gauche. Les Dames / y repondent en
passant le bout des doigts de / la main droite, sur le lacet, où Ruban qui /
nouë le Corset, les hommes en les passant sur / les Boutonnieres de
l’habit
Le mot [est] Feix. Feax qui signifĳie Ecole / où accademie des Vertus,
qui est la maçonnerie
D. Instruction
Damande, quel est le devoir des Maçons & Maconnes
Reponse. d’Ecouter, travailler &.c
9
Demande. estes vous apprentisse ?
Reponse. Je le crois.
D. pourquoi ne l’assurés vous pas ?
R. parce qu’il est de la Prudence humaine de / douter de tout, et qu’une
apprentisse n’est sûre / de Rien
D. comment avés vous êté admise en loge ?
R. Les yeux bandés.
D. pourquoi ?
R. pour apprendre qu’avant de parvenir aux / sublimes mistéres, il faut
vaincre sa curiosité
D. où avès vous eté recuë ?
R. Entre la Tour de Babel, l’Echelle de Jacob, / & l’arche de Noé.
D. que represente la Tour ?
R. L’Orgüeil
D. L’Echelle ?
R. l’amour de Dieu, et du Prochain, & les Vertus / d’une belle âme.
D. Comment êtes vous parvenuë à la maconnerie
R. par une voute D’acier
D. que Represente cette Voute ?
10
Reponse. force & stabilité
Demande. Donnés moi le signe d’Apprentisse
R. Le Voici.
D. Donnés moi le mot ?
R. F. & F.
D. que signifĳient ces mots ?
R. Ecolle.
D. que porte une Dame sur sa poitrine ?
R. la Representation de l’Echelle de Jacob.
D. où tend cette Echelle ?
R. à la felicité.
D. comment y parvient-on ?
R. par l’union des Vertus.
D. quel est le Devoir des Macones ? &c.
R. La loge est fermée.
Loge de Compagnonnes.
La Loge de Reception est Comme celle / d’apprentissage. on ajoute seule-
ment des / Larmes noires principalement où est representé / L’Image de
la mort, une Terrine remplie de
11.
Esprit de Vin, doit seulement Eclairer, et être / placée entre les deux
Inspecteurs, sur une / petite Table sur laquelle Il y a une tête de / Mort
èclairée par une Bougie, Le Tableau / Represente Adam Et Eve.
Le Grand maître où grande Maitresse est / placé comme à l’apprentissage,
et derriere / lui est un frere tenant en main une branche / de lierre, repre-
sentant l’ange de paix / Les autres freres n’ont point l’Epée nue / au dessus
du grand M.e est attaché une Etoille / Eclairée, representant l’Etoille de Vie
Preparation de la Compagnonne
& Introduction en loge.
un frere vâ chercher l’apprentisse, la conduit / dans la chambre de Pré-
paration, lui met un / Voile blanc sur la tête, ceint d’un Ruban noüé, / lui
bande les yeux, lui ote la Jarretiere gauche, / (cette Jarretiere doit être un
Ruban bleu qu’on / donne à la recipiendaire) lui attache au bras
442 appendix e
12.
Droit en lui demandant si elle consent aux / Epreuves qu’on éxige d’Elle
dans le grade de / Compagnonne. Sur sa Reponse le frere s’avance / par 5
coups, et l’on observe ce qui se pratique / à la Reception d’apprentisse.
Etant devant le Grand M.e la prévient / que la moindre frayeur où foi-
blesse sufffĳit / pour la faire rejetter. Si elle persiste, il dit au / f. 1er Inspecteur
de la faire passer par l’Epreuve / des flammes, on lui fait faire le tour de
la / Terrine placée entre les deux Insp.eurs après cela / Le grand Me dit,
faites lui voir toute l’horreur / de son Etat. il lui debande les yeux, et la /
fait retourner pour lui montrer la mort. / Aussitôt qu’on rend la lumiere
à la recipiend.re / les f. et soeurs doivent frapper les mains / droites sur la
cuisse du même côté par 5 fois / et crient Vivat
après que la recipiendaire a examiné / attentivement l’Etat de la mort,
le Grand M.e / demande encore si elle a bien soutenuë, cette
13e.
er
deuxieme Epreuve. Le 1 Inspecteur repond. / qu’oui; en ce cas le grand
Me dit, faites la / passer de la mort à la vie, alors le p.er / Insp.eur lui prend
la main, la fait retourner du / coté du G.d M.e et lui fait remarquer l’Etoille /
du Nord, qui represente l’Etoile de Viie.
Le Grand Me ordonne de la faire / avancer près de l’autel, en partant du
pied / droit par 5 pas. y ètant le Grand M.e / lui demande si elle n’a point
enfreind [= enfreint] son / serment, et si elle persiste à le garder: sur / sa
Reponse, Le g.d m.e lui attache une / Chaîne au Col, en lui disant qu’elle ne
doit / pas s’Imaginer être Esclave, cette Chaine / ne lui representant que
celle de l’amitié, et / lui fait prêter le serment cy après La / main droite
posée sur l’autel. Le serment se fait / par les soeurs ètants debout
Serment
Je Jure et promet sous les peines portées en mon / premier serment
d’aimer toujours mes freres
14
Et soeurs, de ne jamais manger de pepins / de Pommes, de Coucher la
premiere nuit de / ma Reception avec la Jarretiere de L’ordre / & de ne
reveler à personne Le secret de / cette Jarretiere, (qui doit etre de peau
blanche / sur laquelle est Ecrit Silence & Vertu)
après le serment le Grand Me lui ote / la chaine, ainsi que le Ruban Bleu
qu’elle a / au Bras droit, et lui met en place la Jarretiere / Il se fait apporter
l’auge & le feu [= fruit] sacré, et / dit à la soeur, la severité des Maçonnes /
Exige encore cette précaution, alors Il gache [= gâche] / la Truelle en lui

faisant passer sur la Bouche / plusieurs fois et l’arrêtant sur les lévres, en /
lui disant c’est le sceau de la Discretion que / je vous applique; puis en
lui donnant le fruit / il lui dit recevés maintenant le fruit de l’arbre / du
milieu, dès que vous en aurez gouté, vous / deviendrez comme nous, vous
Connoitrez le / bien & le mal, elle en mange sans toucher au / Pepin & les
freres & soeurs Crient Vivat
15.
N.a pendant cette Ceremonie on Eteint la / Terrine, et on allume 5 Bou-
gies[,] 2 a droite / & 3 à Gauche, tout ceci ètant fait le grand / Me L’Embrasse
& reprend sa Place.
Il faut encore observer qu’on doit represen / Representer Comme mis-
terieux tout ce qu’a vu / et entendu la Recipiendaire. & que l’apparut / de
la mort lui represente l’Etat de l’homme / après sa Chute. L’Imprudence
de son séxe / qui nous a perdus, Cependant qu’a un Jour / de Colere Sacré
[= Suivi] de celui de misericorde par / la faveur que nous lui faisons, de
l’Instruire / dans le sejour de la sainteté fĳigurée par / L’assemblée des
freres & soeurs dans / un second Paradis Terrestre & de / L’admettre à
notre Table & nourriture, qui / est l’arbre de Vie du bien et du mal
Tableau
On dessine un arbre arosé d’un fleuve
16.
Cet arbre represente l’arbre de service [= science] du bien / & du mal. cet
arbre designe la Rapidité / des Passions humaine[s] qu’on ne peut arrèter /
qu’en devenant maçonne[.] aux 2 cotés de ce / Tableau est Ecrit Eva.
Signe & Mot
Le signe se fait en pinçant avec le pouce / & le petit doigt de la main
droite, le bout / de l’oreille du même Coté. on y repond, en / portant le 2
et 3 doigt de la main droite / sur la Bouche, et le pouce sur le menton
Le mot est Belba qui signifĳie Paix / & Concorde retablies entre les freres
& soeurs / par le Renversement de toutes [= du tour de la] Confusion /
prevu par les Sybilles
Instruction
Demande, quel est le devoir des Maçones ?
Reponse, d’Ecouter &.c
Le Grand M.e dit mes freres & soeurs / Ecoutons &.c La loge de Compa-
gnonne / est ouverte, ce que les freres 1er Et 2e Insp.eurs
444 appendix e
17.
Repetent &.c
Demande, estes-vous Compagnonne ?
Reponse. donnés moi une pomme, et Vous en / Jugerés. Si c’est un frere il
dit Je veux manger la / Pomme.
D. Comment avés vous eté recuë Compagnonne
R. par un fruit, et un ligament.
D. que signifffĳie le fruit ?
R. La Douceur & l’amitié.
D. que signifĳie le ligament ?
R. la force d’une amitié qui n’a pour / Baze que la vertu.
D. que vous a t-on appliqué sur la / Bouche en vous recevant
Compagnonne ?
R. Le Sceau de la Discrétion
D. pourquoi ?
R. pour apprendre aux maçonnes que / leurs Bouches ne doit [= doivent]
jamais servir pour / decouvrir les mistères
D. Comment estes-vous parvenuë au degré / de Compagnonne ?
R. par le secours de l’arbre du Milieu.
18.
Demande. où êtoit planté cet arbre ?
Reponse. dans un Jardin arrosé par un fleuve
D. Comment appelez vous Ce Jardin ?
R. Le Jardin d’Edem que Dieu donna à / adam et Eve.
D. Comment en furent-ils Chassés ?
R. par leur desobeissance.
D. Comment nommez vous l’arbre du milieu ?
R. L’arbre de science, du Bien & du mal
D. que Represente Le fleuve ?
R. La Rapidité des passions, qu’on ne peut / arrêter qu’en devenant Maçons
où Maçones.
D. quel est le Principal point de la Maçonerie
R. c’est de se rendre heureux les uns & les / autres
D. pourquoi les Compagnonnes ne mangent- / elles point les pepins de
la Pomme ?
R. parceque le Pepin est le germe du fruit / defffendu.
D. Donnés moi le signe de Compagnonne ?
R. Le 1er Inspecteur le reçoit, et les f. le donnent
D. donnés moi le mot ? R. Bebba [= Belba] -
19.[r]
Demande, que signifffĳie ce mot ?
Reponse. Paix & Concorde qui doivent regner / entre les freres & soeurs.
D. quel est le devoir des Macones ?
R. d’Ecouter &.c cequi est Repeté par les / fff. 1er et 2e Insp.eurs qui annoncent
la fermeture / de la loge.
Maitrise
e
Le Grand M. où grande Maitresse se / placent comme aux autres Recep-
tions, et / la loge est decorée comme aux precédentes / on en supprime
les têtes de mort & les / larmes. Ainsi que l’Etoille de Viie.
La loge doit être Eclairée par 13 Bougies / placées aux cotés du Tableau
scavoir 6 à / droite & 7 a Gauche, et les freres n’ont / point l’Epée nuë à
cette Reception
19.[v]
Préparation de la Recipiendaire
& Introduction en loge
un frere où soeur va trouver l’Aspirante au / grade de maitrise, et on lui
fait sentir le Grade / Eminent auquel elle aspire, ensuite on lui ote / la
manchette droite, qu’on lui rend après sa reception. / on lui bande les
yeux, et on frappe 5 coups / à la porte de la loge. on observe les mêmes /
formalités que dans les Precédentes jusqu’a ce / qu’elle soit entre les mains
du 1er Inspecteur qu’on / prévient en lui frappant 5 coups sur l’Epaule /
droite, aux quels il repond, en demandant ce / qu’il souhaite, Le 2e Repond
qu’une apprentisse / & Compagnonne qui à fait son Tems demande / à
passer à la maitrisse. Le per Insp.eur Repete / ceci au Grand M.e qui ordonne
qu’on lui / debande les yeux. ceque l’on fait sur le Champ. / alors les freres
& soeurs restent tranquilles / pendant cette Ceremonie. pendant Le pre-
mier / Inspecteur par ordre du Grand M.e fait / Monter à la soeur L’Echelle
de Jacob composée / de 5 Echellons, en Commençant Par le pied
20.
droit. quand la soeur est au haut de / L’Echelle, Le G.d Me Demande au 1er
Insp.eur / où est-elle parvenuë ? il repond[:] au sommet / de la felicité. Le
1er Insp.eur par ordre du G.d / M.e lui fait oter ses mulles où souliers / et la
Conduit en 5 pas au pied de l’autel / sur lequel elle pose sa main droite
nuë, / et prète le serment à genoux
446 appendix e
Serment
Je Jure et promet sur cet autel Respectable / par les sacrifĳices de Noé, abra-
ham & / Jacob. devant les yeux de mes freres / & soeurs assemblées de ne
jamais / Reveler a aucunes prophanes Le / moindre secret de la maçon-
nerie / et de ne rien Expliquer à aucunes / apprentisses où Compagnonnes
de tout / ce que Je vais sçavoir, Et sçai sur / L’Echelle de Jacob, L’arche de
Noé / La Tour de Babel, de garder
21.
scrupuleusement les mots, signes, et / attouchemens de la maçonnerie, /
d’Examiner soigneusement celles qui se diront / Maçonne, Maitresse
avant de m’y / Livrer. Je promet de plus d’aimer, et / secourir mes f. et
soeurs dans toutes les / occassions & suivant mes pouvoirs / Je promet
toutes ces choses sur ma / parolle d’honneur. Je Consent si j’y / Contre-
vient d’encourir le mepris, la / honte, l’Infamie que tous bons maçons / Et
maconnes reservent aux parjures
Pendant ce serment le 1er Insp.eur / tient une Epée nuë sur le col de la
soeur. / Lórsqu’il est fĳini, il lá releve[,] lui fait / prendre ses souliers, et la
Conduit au / bout de l’autel, et a celui dessiné sur / Le plancher où est
representé l’Echelle. / au bas de la loge il y a une table ou sont
22.
des outils de fer blanc pour la faire / travailler, comme il va etre dit, elle /
frappe une Boëte [= Boîte] qui represente une / pierre, 5 fois 5 coups c’est
a dire aux / 4 Coings [= Coins]; ensuite le Gd M.e demande / au per Insp.eur
ce qu’a produit le / Travail de la soeur; Il repond un / Couer [= Cœur], (qui
etoit mis dans la Boete [= Boîte]). / Il lui dit ensuite[:] faites avancer la /
soeur par 5 pas auprès de moi pour / que je lui donne la Recompense / duë
à son Travail; Lorsqu[’]elle y est / Le G.d Me lui attache au coté gauche /
une Petite truëlle, l’Embrasse & la / place.
Signe & mot
Le signe se fait en frottant le dessus / de la Paupierre de l’oeil droit avec /
L’Index de la main droite et le pouce
23.
en observant qu’il n’y ayent que 5 doigts / de part et d’autres.
Le mot est arot Jaco. qui signifĳie / L’Eclatante lumiere à frappé, et
desillé / mes yeux
Description du Tableau pour / La maitrise

Dans le haut est un demi Cercle en / arc en ciel, au dessous de l’autel est le /
Bucher sur lequel est un agneau / Consommé par le feu du Ciel, au / des-
sus le sacrifĳice d’Abraham, aux / 4 Coins de la loge 4 fĳigures representant /
les 4 parties du monde avec chacunes / leurs attributs, à Gauche l’arche
de / Noé reposée sur les montagnes de / Armenie, et la Colombe prèst a
y Entrer / avec une Branche d’olivier au Bec, a droit[e] la Tour de Babel /
et à coté de cette Tour, une auge, une
24.
Truëlle, une Régle, et un marteau. / à Gauche au bas de l’Echelle de /
Jacob où montent et descendent des / amies [= anges] [.] adroite; en bas
est la Ville / de Sodome embrassée par le feu / du Ciel, la femme de loth
Changée / en sel, la tête tournée par derriere, / au bas dans le milieu une
Citerne dans / Laquelle est Joseph, au dessus le / soleil, la Lune, & les 11
Etoiles / Les mêmes decorations que dans les / precédentes.
Instruction
Demande. quel est le devoir des Macons ?
Reponse ‘d Ecouter. obeir &.c
D. êtes vous apprentisse ?
R. Je le crois
D. pourquoi ne l’assurés vous pas ?
25.
Reponse. parcequ’il est de l’Esprit / humain de douter de tout.
Demande. êtes-vous compagnonne ?
R. donnés moi une Pomme et Vous en Jugerez
D. Êtes vous maitresse ?
R. Je sçai monter l’Echelle de Jacob.
D. que representent les deux montans ?
R. L’amour de Dieu, et du Prochain
D. Comment franchissés vous les Echellons ?
R. par la Candeur, Vertu propre d’une / belle âme susceptible d’apprendre
aisement / toutes les bonnes Impréssions des maçons / & de la
maçonnerie.
D. Comment Le Deuxieme ?
R. par la Douceur que nous devons / pratiquer à l’Egard de tous les hom-
mes / & surtout envers les f. et soeurs.
D. Comment Le troisieme ?
R. par la Verité, fĳille cherie du Ciel qui
448 appendix e
26.
fait un des grand[s] Rayon[s] du soleil de / L’univers, qui est dieu.
Demande, Comment Le Quatriême ?
Reponse. par la Temperance, qui apprend / à mettre un freind à la pas-
sion, et à / faire tout en Regle.
D. Comment Le Cinquieme ?
R. par la Discrétion & le silence sur / les secréts de la maçonnerie
D. quel est Le dernier Echellon ?
R. La Charité qui se subdivise en amour de Dieu & du prochain.
D. est-il d’autre Echellon ?
R. ouy.
D. Combien ? R. sans nombre
D. a qui est-il reservé de les Connoitre ?
R. à tous bons maçons qui ayant / monté le premiér Echellon aura
appris
27.
à Pratiquer les Vertus qu’il designe, et par / son Zèle montera plus avant
dans la Route / de la felicité
D. où pose la Baze de cette Echelle ?
R. sur le marchepied du siege [= seigneur] qui est la tour [= terre]
D. où parvient son sommet ?
R. sur la Droite du Créateur, sejour de la / felicité.
D. qui, le premier des maçons a connû cette / Echelle ?
R. Le Patriarche Jacob, dans un songe / misterieux.
D. que Designe L’Echelle du Grand Me ?
R. Elle designe, que pour la monter, nous / devons avoir un Coeur fĳidelle,
Ressembler au / Juste Noé & sa famille qui eurent le bonheur / de monter
l’Echelle pour arriver à l’Arche / prédestinée
D. Connoissés vous l’arche; ses proprietés &
28.
Constructions ?
R. oui Trés V[énérable]. Je travaille dans l’arche, Je suis / maçon, et je ne
viens en loge que pour me / Corriger des defauts de L’Humanité.
D. que Designe L’Arche ?
R. Le Coeur humain agité par les Passions, / comme le fut autrefois l’arche
sur les Eaux / du deluge par les vents & les tempêtes.
D. qui l’a Construite
R. Le Restaurateur du genre Humain.
D. pourquoi l’at-il Construit ?

R. Pour se sauver & sa famille du Deluge / universel: de même les maçons
et / maçones viennent en loge pour se soustraire / au debordement des
vices qui Inondent / présque tous les hommes.
D. Combien fut-on à la Construir ?
R. 100 ans et plus, ce long tems doit faire / Entendre aux maçonnes d’une
bonne loge qu’elle
29.
qu’une loge bien Constituée doit être de pareille / durée.
D. Comment l’a-t’il batû ?
R. par l’ordre et d[’]après le plan que le Grand / Architecte de l’univers
lui en donna, sur lequel / tous les maçons et maçonnes tachent de la /
Renouveller par la Pratique de la Vertu, qui / les sauvera de la Corruption
Génerale.
D. Quel Bois Employa t-il ?
R. du Cedre, bois incorruptible; tous les / maçons et maconnes sont
assurés que les / Traits de la Calomnie la plus noire, ne peut / Tenir
[= ternir] contre L’Innocence.
D. Combien Il y avoit-il d’Etage ?
R. 3. un au bas, un au milieu, & un plus Elevé.
D. que Designent-ils en particulier ?
R. Celui du bas, les Animaux Immonde[s]; ce / qui Instruit les Maçons, qu’ils
doivent se depoüiller / de toutes passions dereglées, et fouler aux pieds
30.
ce qui fait les Delices des Prophanes; celui / du milieu occupé par Noé
& sa famille, / nous apprend que nos Coeurs doivent s’occuper / du soin
d’aimer, protéger & secourir nos / semblables & Enfĳin L’Etage superieur /
occupé par les oiseaux dont le Ramage / melodieux est une Louange con-
tinuelle / au Crèateur, apprend aux maçons et / macones que toutes leurs
Idées ne doivent / Tendre qu’a celebrer l’Etre Superieur.
D. Comment l’arche ètoit elle Eclairée ?
R. par une seule Croisée de la hauteur / d’une Coudée menagée dans le
Comble. toutes / les actions des Maçonnes doivent être / Eclairée[s] par
la Raison.
D. donnés moy la Dimension ?
R. 300 Coudées de longueur Espace Immence / qui nous Instruit de
secourir nos freres / & soeurs quelqu’Eloignées qu’ils soient de nous / et
50 de Largeur pour Etendre nôtre
450 appendix e
31.
Générosité suivant nos moyens & 30 de haut [{on page 9:} en] / Emploiant
nôtre crédit à faire Briller leur [{on page 9:} [m]érite] / en leur procurant
un Rang Elevé
D. quelle forme avoient les Planches ?
R. toutes égales et bien applanies; cette Egalité / doit detruire l’amour
propre, le faux préjugé / & regner de même parmi les f. & soeurs.
D. de quoi l’Arche ètoit-elle enduite ?
R. de Bithume en dedans, et en dehors d’un / Ciment précieux; de même
que nos loges / doivent l’être Le sont, puisque le Ciment precieux / de
l’amitié entretien l’union des f & des / soeurs.
D. sur quelle Montagne reposa l’Arche ?
R. sur le Mont Arrearas [= Ararat] situé en Armenie
D. pourquoi dans un lieu isolé, de même / que nos loges ?
R. C’est que les maçons & maçoñes cherchent / Toujours des lieux à l’abri
du Tumulte / & des prophanes, pour jouir de la douceur / de leurs plaisirs
innocens & de la paix; / simbole des actions qu[’]ils doivent pratiquer
32.
D. quel oiseau, Noé fĳit-il sortir le premier / de l’arche ?
R. un Corbeau qui ne revint point. malheur / aux f & S., qui, se nourrisent
de Corruption / qui Ressemblent à cet animal, qui se nourrit / de Corrup-
tion. fasse le Ciel qu[’]il ne les / Invitent [= invite] pas aux plaisirs des
sales Voluptés de / ce bas monde.
D. quel oiseau partit le 2.e ?
R. La Colombe. Portrait de la paix qui / doit Regner entre les F & S.
D. Que désigne la Tour ?
R. L’Orgueil régnante, à laquelle on ne / peut s’opposer que par la vertu.
D. qui enfanta cet objet présomptueux
R. Le Rebelle Mimbrod [= Nimrod] tiran de la terre
D. quelle ètoit son intention ?
R. de se faire un vain nom & de devenir / Egal à Dieu
D. quelle fut la Baze de cette Tour ?
R. La folie.
33.
D. quelles en furent les Pierres ?
R. les Passions déréglées
D. quel en fut le Ciment ?
R. La discorde.
D. quelle en ètoit la forme ?

R. une ligne spéciale [= spirale], qui denote la / duplicité des hommes
vains.
D. a quel point parvint ce monument ?
R. Jusqu’à Dieu, qui outré envoya l’adversion / la diversité des langes que
diviserent / les ouvriers.
D. que devint ce Riche [= Ridicule] Edifĳice ?
R. le repaire & l’habitation des Insectes / & Bêtes feroces
D. quelle application doivent faire les f. / & les soeurs de cet Evenement ?
R. Respecter les promesses de Dieu, Espérer / en Elles seules, ne point
enfanter de vains / projets de gloire, Bâtir sur les / Vertus & prendre leurs
plaisirs sagement
n’y atil-
34.
D. N’y at-il rien de plus ?
R. que la Tour de Babel est la paralelle / d’une loge mal ordonnée &
dirigée
D. Estes vous Maîtresse ?
R. Je sçai monter l’Echelle.
D. Comment y êtes vous parvenuë ?
R. par ma discrétion, mon application & / mon Zêle pour la maçonnerie
D. que represente Le Tableau de la loge ?
R. Le sacrifĳice de Noé au sortir de / L’arche, sanctifĳié de gratitude & de /
reconnoissance. Le sacrifĳice d’Abraham / sacrifĳice d’obeissance & de
résignation, / La Vengeance des 11 fĳils de Jacob sur leur / f. Joseph
qu[’]ils descendirent dans une / Citerne
D. pourquoi Dieu permit-il qu’ils / le jettassent dans une Citerne ?
R. pour nous faire connoitre que souvent / on veut faire obscurcir la
Vertu, qui reparoit [= réapparoit ?] / a vu plus d’Eclat, et reçevoit une
recompense
35
signalée par des routes Contraires aux / foibles yeux des hommes.
D. que nous apprend le sacrifĳice de Noé
R. que livré aux dangers, il doit remercier / L’auteur de la nature de l’en
avoir / préservé
D. que nous apprend le sacrifĳice d’abraham ?
R. qu’un bon M. doit immoler sa passion / cherir ses f & s. & se resigner
à la / Volonté de Dieu
452 appendix e
D. que represente Le Tableau de la Loge

R. L’Echelle de Jacob, l’arche de Noé, / La Tour de Babel dont l’explication /
est y dessus, La de[s]truction de Sodôme / Brulé, Le sommeil de Jacob. &
la femme / de loth changée en statue de sel
D. que signifffĳie l’arc-en ciel ?
R. L’Union des M. & M., Le mélange / Eclatant des 7 Couleurs primitives
formirant / L’arc.
D. que nous répresente la punition de / Sodôme
36.
R. l’horreur que doit avoir tout bon maçon / de l’énormité de ce crime, &
c’est pour nous / la [= le] rappeller que nous nous servons / de terrines
D. que Represente Le Sommeil de Jacob ?
R. La tranquilité de l’ame de tous bons / & vrais maçons ou maçonnes
D. Que represente la métamorphose de / Loth ?
R. que la Curiosité est souvent la Cause de / nôtre perte, & L’Obéissance
en tous / lieux nôtre salut; Qu’on ne peut déceler / un sécrèt ou ordre
donné & qu’on doit suivre / Le sentier de la Vertu sans crainte ny / en
régarder le Chemin quelque périlleux / qu’il paroisse.
D. Pourquoi une Prophane a t-elle les / yeux bandés avant sa réception ?
R. Pour lui faire Comprendre Comment
37.
ses semblables raisonnent sur la / Maçonnerie.
D. Pourquoi remplace t-on la Jarretiére / de la Récipiendaire par une de
l’Ordre / qui est de peau ?
R. Pour lui montrer que la Maçonnerie / n’a rien de mondain, & qu’elle
Exile de / sa societé l’orgueil.
D. Que représente le f. T. ou Exterminateur / dans l’Apprentissage ?
R. L’Ange qui chassa nos premiers / Peres du Paradis Terrestre après /
leurs Chutes
D. Que représente t-il au Compagnonnage ?
R. L’Ange de Paix envers une Maçonne
D. A quoi sert la Truelle ?
R. à Couvrir les defauts de nos F & S. [&] en / chercher la source & la
détruire
D. Donnés moi Le signe ?
R. Le Voici
38.
D. Donnez moi Le mot ?
R. -------
D. Que signifffĳie t-il ?
R. -------
D. Pourquoi nos signes s’appliquent-ils / sur les cinq sens ?
R. Pour nous apprendre à en faire bon / usage
D. Expliqués moi leurs usages, & celui / de l’Odorat ?
R. Les Parfums les plus exquis sont / comptés pour rien; la pratique seule
des / vertus peut nous mettre en bonne Odeur.
D. Sur l’Oui ?
R. Que tous bons M & M doivent fermer / L’oreille à la Calomnie & à
la / médisance
D. Sur Le Goût ?
R. si les Maçons & M prennent leur repas / en loge; c’est pour renouveller
les 1.ers / fĳideles & pour reparer leurs forces Epaissies
39.
D. Sur l’usage de la Vuë ?
R. Que l’oeil d’un maçon ne considere / pas la Beauté d’une Soeur cherrie /
pour la volupté mais en examine / les qualités de l’ame dont elle doit
être / ornée par le sçeau sacré de la Maçonerie / & qu’il respecte en elle
l’Image du Créateur.
D. Sur le Touché ?
R. Le Touché des Maçons & Maçones / renouvelle à chaque fois leur unité,
Egalité, / amitié, pure & sage, & que nous / devons avoir tous les Bras
tendus / pour y reçevoir Les Malheureux f. / & s. Les secourir, les aimer &
les / Plaindre dans leurs besoins
D. Quel est le Devoir des Mascons & / Maconnes
R. C’est d’Ecouter, obeir, se taire &&c
APPENDIX F
DEFINITION OF THE TRADITIONS / FAMILIES

OF ADOPTION RITE RITUALS
As stated before, I defĳined these families on the basis of the presence or

absence of a number of distinct features in the questions and answers
from the catechisms of the fĳirst three degrees. This appendix therefore
gives a presentation of those, which in fact form my defĳinition of the fam-
ily concerned. Below are quoted those questions and answers from the
catechisms, which are specifĳic for each family. As can be seen, most ques-
tions have at least a part which is more or less characteristic. Only a few
questions have been left out, either because they are common to virtually
all traditions, or because they show a large variation which, however, runs
through all traditions without a specifĳic form for any one of them. An
example of such a question would be that which asks for the Sacred Word
of the third degree. That Word is written in a large number of ways, but
none of these variations is characteristic for any of the families of rituals.
If only part of the text quoted is specifĳic for this particular tradition, then
I have italicized that part. Since the exact formulation is decissive, I have
not translated these texts but quote them in the original French.
[Ado1753, Ado1753a, Ado1761b, Ado1761c, Ado1765b, Ado1765g, Ado1774e,

Ado1774f, Ado1774g, Ado1775a, Ado1776, Ado1776b, Ado1780a, Ado1780c,
Ado1780d, Ado1785c, Ado1786 bis, Ado1788, Ado1793a, Ado1812].
First degree:
[Ado1761b A1] D. etes vous apprentisse maçonne? R. je le crois.
[Ado1761b A2] D. si vous le croyés, pourquoy ne L’assurés vous pas?
R. c’est qu’il est De la foiblesse De mon sexe De Douter De tout, et qu’une
apprentisse n’est sûre De Rien.
[Ado1761b A3] D. comment avés vous été Receüe ?
R. par cinq coups.
[Ado1761b A5] D. qu’avés vous vû?
R. Rien que j’aye pû comprendre.
[Ado1761b A6] D. etes vous contente De votre sort?
R. tous mes freres et soëurs le sçavent. [Also in ‘Gages’ and ‘Guillemain’.]
the traditions / families of adoption rite rituals 455
[Ado1761b A7] D. comment le sçavent ils?

R. par mon empressement á L’etre et par les sufffrages / qu’ils m’ont
Donnés. [idem.]
[Ado1761b A15] D. qui vous fĳit apprentisse maçonne?
R. ma truelle et ma vertu. [Also ‘Gages’.]
[Ado1761b A16] D. a quoy vous sert cette truelle?
R. a Remuer et lier Dans mon ame, les sentiments D’honneur et De
vertu et les employer De façon qu’il s’y eleve un edifĳice Digne De la plus
noble société. [Also in Le Parfait Maçon and in ‘Gages’.]
[Ado1761b A8] D. promettés vous De garder un grand silence sur les
secrets de la maçonnerie?
R. celuy que je garderay m’en sera un sur garand. [Also ‘Gages’ and
‘Guillemain’.]
[Ado1761b A30] D. Donnés moy le signe D’apprentisse maçonne.
R. j’obeis, vous me comprenés, on donne le signe. [Compare with Le
Parfait Maçon: “[Ado1744b A19] D. Donnez-moi un signe de l’apprentif.
R. J’obéis. [Ado1744b A20] D. Vous ai-je compris ? R. Qui. J’en suis con-
tent.” This shows up in some ‘Clairmont’ texts, as well as ‘Gages’ and
‘Guillemain’.]
[Ado1761b A26] D. que porte une maçonne Devant elle?
R. la Represantation De L’echelle De jacob
[Ado1761b A28] D. ou tend cette echelle?
R. a la felicité.
[Ado1761b A29] D. comment y parvient-on?
R. par L’union Des Vertus. [These three questions also in ‘Gages’ and
‘Brunswick’.]
[Ado1761b A27] D. que Designe cette echelle?
R. Deux Vertus principales: L’amour De Dieu et Du prochain fĳigureés
par les montants De L’echelle Dont chacun Des echellons en particul-
lier Designe une Des Vertus morales qui Derivent Des Deux premieres.
[But these virtues are not enumerated.]
[Ado1761b A24] D. que Represente La tour De Babel?
R. la foiblesse et L’orguëil des enfants de la terre.
[Ado1761b A25] D. qu’opposés vous a cet orgüeil?
R. le caractere D’une maçonne eclaireé par les principes et les loix De la
maçonnerie. [Compare with Le Parfait Maçon: “[Ado1744b C9] D. Que
représente la tour de Babel ? R. L’orgueil & la foiblesse des enfans de la
terre. [Ado1744b C10] D. Qu’opposez-vous à cet orgueil ? R. Le caractere
& le coeur d’un Maçon éclairé par les principes & les loix de la Maçon-
nerie.”]
[Ado1761b A23] D. comment voyage une maçonne?
456 appendix f
R. Dans L’arche De noë. [Compare with Le Parfait Maçon: “[Ado1744b

C2] D. Comment voyagent les Maçons ? R. Dans l’arche de Noé.” Also
in ‘Gages’ and ‘Guillemain’.]
[Ado1761b A19] D. quel etoit le pilotte De L’arche?
R. c’etoit noë[,] grand maçon De son tems. [Compare with Le Parfait
Maçon: “[Ado1744b C4] D. Quel étoit le pilote de l’arche ? R. Noé, grand
maître des Francs-Maçons de son tems.” Also in ‘Gages’.]
[Ado1761b A20] D. quel est le pilotte De votre ame?
R. La Raison. [Compare with Le Parfait Maçon: “[Ado1744b C5] D. Quel
est le pilote de votre ame ? R. La raison.” Also in ‘Gages’.]
[Ado1761b A21] D. quelle en est La Banniere?
R. La maçonnerie. [Compare with Le Parfait Maçon: “[Ado1744b C6]
D. Quelle sa banniere ? R. La Maçonnerie.” Also in ‘Gages’.]
[Ado1761b A22] D. quelle en est la cargaison?
R. les Bonnes oëuvres. [Compare with Le Parfait Maçon: “[Ado1744b C7]
D. Quelle est sa cargaison ? R. De bonnes oeuvres.” Also in ‘Gages’.]
Second degree:
[Ado1753 C1] D. Estes vous Compagnon [?]
R. J[’]ai vû manger La Pomme. [This question specifĳic for part of ‘Cler-
mont’ and, in combination with the following, ‘Brunswick’.]
[Ado1753 C2] D. Estes vous Compagnone [?]
R. Donnés moy une pomme Et vous En jugeres. [This question in all
traditions, but in ‘Brunswick’ combined with the previous one into one
question.]
[Ado1761b C2] D. Comment etes vous Devenüe compagnone?
R. par un fruit et un Ligament, c’est la chaine.
[Ado1761b C3] D. que signifĳie le fruit?
R. L’utilité Dont a eté a mon coeur La sçience Des maçons.
[Ado1761b C4] D. que signifĳie le Ligament?
R. La force De L’amitieé qui n’a pour Base que la Vertu.
[Ado1775a C5] D. Quel est le signe de Compagnone ?
R. (On fait le signe.) [Only a few ‘Clermont’ texts have this question, but
if they have it, it is of this basic form.]
[Ado1761b C8] D. quel est L’etat D’un maçon?
R. D’etre heureux. [Compare Le Parfait Maçon: [Ado1744b A15] “D. Quel
est l’état d’un Maçon ? R. D’être heureux.”]
[Ado1753 C10] D. Comment Parvient-on a cette felicité
R. Par le secours de l’arbre du milieu.
[Ado1761b C10] D. ou est il [l’arbre] placé?

R. Dans le jardin D’eden ou Dans un jardin Delicieux arrosé par un
fleuve.
Third degree:
[Ado1761b M1] D. etes vous apprentisse?
R. je le crois. [Further only in ‘Brunswick’.]
[Ado1753 M2] D. Estes vous compagnon[?] [Further only in ‘Brunswick’.]
R. J[’]ai vû manger la Pomme. [This answer ‘Clermont’ only.]
[Ado1753 M3 = M43] D. Estes vous maitre [?] [The male form ‘maître’
in stead of the female ‘maîtresse’ occurs also in Ado 1765g. In Ado1767
both forms are combined (see below).]
R. Je scais monter l’Echelle. [‘Je scais monter’ also in ‘Brunswick’, ‘Guil-
lemain’ and ‘Third’.]
[Ado1761b M4] D. comment franchissés vous le premier echellon?
R. par la candeur, la vertu proüesse [= propre] D’une ame susceptible
De prendre aisément touttes les Bonnes impressions Des maçons et De
la maçonnerie.
[Ado1761b M5] D. comment franchissés vous le second?
R. par la Douceur que je pratiqueray envers tous les hommes [mais /
et] surtout mes freres et soëurs.
[Ado1761b M6] D. comment parviendrés vous au troisieme?
R. par la verité fĳille choisie Du ciel, un Des plus grands Rayons Du soleil
De L’univers.
[Ado1761b M7] D. comment parviendrés vous au quatrieme?
R. par la temperance qui m’apprendra a mettre un frein a mes passions,
et fuir tout exés DeReglé.
[Ado1761b M8] D. comment monterés vous au cinquieme?
R. j’espere le monter en pratiquant La Discretion et le silence sur le
secret Des maçons en tout ce qui me sera confĳié sous le secret De la
maçonnerie.
[Ado1761b M9] D. quel est le Dernier echellon?
R. La charité qui se subdivise en amour De Dieu et Du prochain.
[Ado1761b M10] D. est il D’autre echellon intermediaire entre celuy De
la Discretion et De la charité?
R. ouy Venerable.
[Ado1761b M11] D. combien?
R. sans nombre.
[Ado1761b M12] D. a qui est il Reservé De les connoitre?
458 appendix f
R. a tout Bon maçon qui ayant monté le premier echellon aura apris les
vertus qu’il Designe et par son zêle, mérité De pénetrer plus avant Dans
la Routte De la felicité.
[Ado1761b M13] D. ou s’appuije La Base De cette echelle?
R. sur le marche pied Du seigneur en terre.
[Ado1761b M14] D. ou parvient son sommet?
R. sur la Droitte Du seigneur sejour De la féliçité.
[Ado1761b M15] D. quel est le premier maçon qui a connu L’echelle?
R. Le patriarche jacob Dans un songe misterieux.
[Ado1761b M16] D. que Designe L’echelle Du maitre?
R. que pour y monter nous Devons avoir un coëur pur et fĳidel, Ressem-
bler au juste noë et sa famille qui eüt le Bonheur De monter L’echelle
pour arriver Dans L’arche prédestineé.
[The questions M4 – M16 also in ‘Brunswick’, ‘Guillemain’, and ‘Candeur’.]
[Ado1761b M17] D. connoissés vous L’arche, sa proprieté et sa
construction?
R. ouij Venerable, je suis maçonne, j’ay travaillé dans L’arche et je viens
en loge pour me corriger Des Defffauts De L’humanité. [Also in ‘Bruns-
wick’, ‘Guillemain’ and ‘Candeur’. The italicized text in ‘Brunswick’ also
in the question, in ‘Guillemain’ in the answer, in ‘Candeur’ absent.]
[Ado1761b M18] D. que signifĳie Désigne L’arche?
R. Le coëur humain agité par les passions comme Le fut autres fois L’arche
sur les eaux Du Deluge par les vents et tempettes. [Also in ‘Brunswick’,
‘Grand Orient’ and ‘Candeur’. The italicized texts also in ‘Brunswick’.]
[Ado1761b M19] D. qui L[’]a construisit?
R. noë[,] Restaurateur Du genre humain. [Not in ‘Gages’ and
‘Guillemain’.]
[Ado1753 M20] D. Pourquoy l’a[-]t-jl construit [?]
R. Pour Se Sauver et Sa famille du deluge universel[,] de même Les
macons viennent en loge pour se soustraire aux Debordements des vices
qui jnnondent presque Tout L’Univers. [This is the typical ‘Clermont’
form of the answer, but shorter forms do occur as well. Not in ‘Gages’
and ‘Third’. In ‘Guillemain’ in the second degree.]
[Ado1761b M22] D. combien Dura sa construction?
R. cent ans complets; et ce long tems doit faire entendre aux maçons que
L’assemblage D’une Bonne loge est un ouvrage De longue Dureé. [Not in
‘Gages’, ‘Guillemain’ and ‘Third’.]
[Ado1761b M23] D. comment La Batit-il?
R. par L’ordre et D’apres les plans que Le grand architecte De L’univers
luy en Donna, sur les quels les maçons tachent De [la] Renouveller par
la pratique De la vertu qui les sauvera De la corruption generale. [Not

in ‘Gages’ and ‘Third’. In ‘Guillemain’ in the second degree.]
[Ado1761b M24] D. quel Bois employat-il?
R. Du cedre[,] Bois incorruptible: tout Bon maçon est assuré que les
traits de la calomnie la plus noire ne peuvent ternir son innocence.
[Not in ‘Gages’ and ‘Guillemain’.]
[Ado1761b M25] D. combien L’arche avoit-elle D’etages?
R. trois : un au Bas, un au millieu, et L’autre la plus elevé. celuy Du Bas
ou etoient les annimaux immondes, instruit les maçons qu’ils doivent se
Depouiller De toutes les passions, et fouler aux pieds ce qui fait les Delices
Des profanes. Celuy Du millieu occupé par noë et sa famille nous apprend
que nos coëurs qui sont le centre De nous même Doivent s’occuper D’aimer,
pratiquer [= proteger] et secourir nos semblables. L’étage superieur occupé
par les oiseaux Dont le Ramage mélodieux est une Loüange continuelle Du
createur app[r]end aux maçons que toutes leurs ideés ne Doivent tendre
qu’a celebrer L’être suprême. [This family has three floors and describes
them without a second question. Not in ‘Gages’.]
[Ado1753 M25] D. Comment L’Arche Etoit jl Eclairé
R Par une Seule Croizée menagée dans Le comble[.] Toutes les actions
de la vu des macons devant Etre Eclaires par La Raison qui Est une. [Not
in ‘Gages’ and ‘Third’.]
[Ado1761b M27] D. Donnés m’en les Dimentions.
R. trois cent coudées De Longueur, espace immense qui nous instruit
De sécourir nos freres quelqu[’]eloignés qu’ils soient De nous. cinquante
coudeés De largeur pour etendre nôtre generosité a leurs egard propor-
tionnellement a nos moyens. trente De hauteur pour employer notre
crédit a faire Briller leurs mérite en leurs procurant un Rang élevé. [Not
[Ado1761b M28] D. quelle forme avoit le plancher?
R. tout egal et Bien applani, c’est L’egalité qui Raigne entre nous, fondeé
sur les Ruines De L’amour propre et Des faux prejuges, a qui nous Devons
nôtre Bonheur. [Not in ‘Gages’and ‘Third’.]
[Ado1761b M29] D. De quoy L’arche etoit-elle enduitte?
R. De Bithume en Dedans et en Dehors Du ciment prétieux De L’amitieé
Dont nous nous servons Dans nos loges pour entretenir L’amour Des
freres. [Not in ‘Gages’, ‘Guillemain’ and ‘Third’.]
[Ado1761b M30] D. sur quelle montagne se Reposa[-]t-elle?
R. sur le mont arara : les maçons cherchent toujours Des lieux elevés a L’abri
Des profanes et Des tumultueux plaisirs pour jouir en paix De ceux que Leur
innocence leurs procure. [Not in ‘Gages’, ‘Guillemain’ and ‘Third’.]
460 appendix f
[Ado1761b M31] D. quel oiseau noë fĳit-il sortir De L’arche?

R. un corbeau qui ne Revint point : malheur aux faux freres qui Ressem-
ble a cet animal qui se nourrit De la corruption, se négligeroient apres
avoir connu les innocents plaisirs De la maçonnerie pour se Replonger
Dans les sâles voluptés Du siecle. [Not in ‘Gages’ and ‘Third’.]
[Ado1761b M32] D. quel oiseau fĳit il sortir le second?
R. une colombe qui Raporta une Branche D’olivier, vray portrait De tous
les maçons et maçonnes qui en loge sont autant D’exemples De paix. [Not
[Ado1761b M33] D. que Designe La tour De Babel?
R. L’orgüeil des enfants de la terre Dont on ne peut se garantir qu’en y
opposant le coëur humble et sinçere du vray maçon. [Not in ‘Third’.]
[Ado1761b M34] D. qui enfanta ce projet présomptueux?
R. le Rebelle nembrod pere Des enfants de la vanité. [Not in ‘Gages’ and
‘Third’.]
[Ado1753 M34] D Quelle Etoit son jntention [?]
R de se faire un vain Nom parmis les hommes Et de s’Egaler a Dieu.
[Not in ‘Gages’ and ‘Third’.]
[Ado1761b M37] D. quelles en furent les pierres?
R. les passions Déregleés Des hommes. [Not in ‘Gages’ and ‘Third’.]
[Ado1761b M38] D. quel en fut le ciment?
R. le poison De la Discorde. [Not in ‘Gages’, ‘Third’ and ‘Candeur’.]
[Ado1761b M39] D. quelle etoit la forme De cette tour?
R. La Ligne spirale qui Denotte La Duplicite d’un coëur faux et des hom-
mes vains. [This question only also in ‘Brunswick’, ‘Guillemain’ and
‘Candeur’.]
[Ado1761b M40] D. a quel point parvint ce monument?
R. jusqu’a ce que Dieu eut mis la confusion et La Diversité Des langues
parmy les travailleurs qui se Disperserent Dans toutes Les parties Du
monde. [Not in ‘Gages’ and ‘Third’.]
[Ado1753 M40] D. Que devins ce Ridicule Edifĳice [?]
R Le Repaire Et l’habilation des jnsectes Et des bêtes ferous. [Also in
‘Brunswick’, ‘Guillemain’, ‘Grand Orient’ and ‘Candeur’.]
[Ado1761b M42] D. quelle application Doivent faire les maçons De cet
evenement?
R. Respecter les promesses De Dieu, esperer en luy, ne point enfanter
De vains projets De gloire et De fortune, ne Bâtir que sur le plan Donné
par L’eglise, et fonder tous leurs édifĳices sur la Vertu.
[Ado1761b M43] D. n’y a[-]t[-]il Rien De plus?
R. que la tour De Babel est L’image D’une loge mal ordonneé Dans la
quelle[,] sans L’obeissance et la concorde inséparables De la vertu, on
tombe dans La confusion et le Desordre. [These two questions not in

‘Gages’ and ‘Third’.]
[Ado1761b M45] D. comment y etes vous parvenüe [à la Maîtrise]?
R. par ma Discretion, mon application et mon zêle pour la maçonnerie.
[Further only in ‘Brunswick’ and ‘Guillemain’.]
[Ado1761b M46] D. que Represente Le tableau De la loge?
R. Le sacrifĳice De noë au sortir De L’arche, sacrifĳice De Reconnoissance
et de gratitude. Le sacrifĳice que abraham fĳit a dieu De son fĳils unique,
sacrifĳice D’obeissance et De Resignation. La vengeance des onze fĳils de
jacob sur leurs frere joseph qu’ils Desçendirent dans une citerne.
[Ado1761b M51] D. que Represente Deplus le tableau De la loge?
R. L’echelle de jacob, L’arche De noë, La tour de Babel, et L’arc en ciel,
Sodome consumeé par le feu Du ciel. le sommeil de jacob, et la femme
de Loth changeé en statüe De sel. [This second answer, almost the same
only also in ‘Brunswick’, and more diffferent in ‘Gages’.]
[Ado1761b M47] D. que signifĳient le soleil, la Lunne et les onze etoilles
qui entourrent joseph?
R. La gloire D’un Bon maçon au mérite Duquel son pere sa mere et ses
freres Rendirent homage. [Not in ‘Gages’ and ‘Guillemain’.]
[Ado1761b M48] D. pourquoy est il ensevelit dans une citerne?
R. pour nous faire comprendre que si la vertu est quelque fois ignoreé
et obscurcie, c’est pour paroitre avec plus D’eclat et souvent par des
Routes inconnües aux foibles yeux Des hommes. [Not in ‘Gages’, ‘Third’
and ‘Candeur’.]
[Ado1761b M49] D. que nous apprend le sacrifĳice de noë?
R. que tout Bon maçon tourne a son vray profĳit le Danger qu’il a couru,
et qu’il Remercie L’auteur de ses jours De L’en avoir sauvé. [Not in
‘Gages’.]
[Ado1761b M50] D. que nous apprend abraham en sacrifĳiant son fĳils
unique?
R. que L’on ne peut etre Bon maçon, si on ne surmonte les passions
les plus favorittes, Dez quelles seront contraires aux preceptes De la
maçonnerie.
[Ado1761b M52] D. que signifĳie L’arc en ciel?
R. L’union et L’harmonie Des maçons et maçonnes tel que L’eclatant
mélange Des sept couleurs primitives qui forment L’arc. [Not in
‘Gages’.]
[Ado1761b M53] D. que nous apprend la punition De sodome?
R. L’horreur que Doit avoir tout maçon Du crime abominable qui attira
le feu Du ciel sur cette infame ville; et c’est pour en Retracer L’idée que
nous nous servons De terrinne enflammeé. [Not in ‘Gages’.]
462 appendix f
[Ado1753 M54] D Que Represente Le someil de jacob [?]

R La Paix Et la Tranquilité d’ame d’un bon macon qui goute des
[= dès] ce monde les delices des jmortels. [Not in ‘Gages’, ‘Third’ and
‘Candeur’.]
[Ado1761b M55] D. que nous Represente la métamorphose De La femme
De Loth en statüe De sel?
R. que L’obeissance est absolument necessaire a un maçon et qu’une
maçonne ne doit point Rechercher curieusement le secret De la maçon-
nerie que L’on n’a put encore luy Reveler. [Not in ‘Gages’.]
[Ado1753 M55] D Quel est Le Signe des maitres [?]
R Passer le Petit Doigt de la main Droite sur l’or[e]il [= l’oeuil] Droit.
[Not in ‘Gages’.]
[Ado1753 M56] D Quel est L’attouchement [?]
R Le Poulu [= pouce] Sur les Deux premiers joints pres de L’onglé des
deux premiers Doigts de La main Droite. [Not in ‘Brunswick’.]
[Ado1761b M57] D. pourquoy nos signes s’expliquent-ils sur nos cinq sens?
R. pour nous apprendre a n’en faire qu’un Bon usage.
[Ado1761b M58] D. expliqués moy cet usage.
R. L’odorat des parfums les plus exquis sont comptés pour Rien en Loge.
la pratique seule Des vertus peut nous mettre en Bonne odeur.
L’ouïe : tout Bon maçon Doit fermer L’oreille a la calomnie et a la médi-
sance, et a tout ce qui peut Blesser L’oreille la plus chaste.
Le gout : si le maçon prend ses Repas en loge, c’est pour Renouveller
les agapes Des premiers fĳidelles pour Reparer ses forces epuiseés par le
travail, et Rester plus longtems ensemble, sans s’arrêter aux mêts qui
sont ses vis [= servis].
La vüe : si l’oëuil Des maçons considere la Beauté Des maçonnes, il doit
etre moins touché D’un si parfait assemblage que Des vües de L’ame qu’elle
Renferme, et il doit Respecter en elle L’image accomplie Du createur.
Le toucher. nous instruit quand nous prenons les mains, que nous
Renouvellons chaque fois notre traité Du néant, et que nous som-
mes toujours prêts, a tendre une main secourable a nos freres Dans le
Besoin. [These two questions – with the exception of Ado1774c (A17,
C25, C26, M44, & M45) and Ado1772b (A19, C13, & M14) from the ‘Grand
Orient’, respectively the ‘Third’ tradition – only also in ‘Brunswick’ (in
six questions) and ‘Guillemain’ (in one question).]
[Ado1765g M60] D. A quoy Sert la truelle d’une Maçonne ?
R. A fouiller jusques dans l’intèrieure de nos ames pour discerner et en
chasser les penchans déréglés. [Only in a few ‘Clermont’ catechisms. Not
in ‘Gages’ and the mixed traditions.]
The ‘Marquis de Gages’ Sub-Family

[Ado1767, Ado1767a, Ado1767a bis, Ado1767b].
First degree:
[Ado1767 A1] D⸫ Ete vous maçonne[?] R⸫ je Le crois[.]
[Ado1767 A2] D⸫ Si vous Le croijés[,] pourquoy ne Le dite vous pas[?]
R⸫ C[’]est qu’il est du bon sans de douter de tout et qu’unne / aprantive
n[’]est scure De rien[.]
[Ado1767 A3] D⸫ Commant ave vous Ete receüe[?]
R⸫ par cincq coups[.] [‘Clermont’]
[Ado1767 A4] D⸫ que signifĳie ces 5 coups[?]
R⸫ Les 5 Echellons De [l’échelle de] jacob[.]
[Ado1767 A5] D⸫ que represente L[’]echelle De jacob[.]
R⸫ Elle nous trace La route De La felicité par L’union des principalles
vertus qui sont L[’]amour de dieu et du prochin[,] fĳigurée par Les deus
montants de L[’]echelle et Les 5 Echellons sont Les autres vertus neces-
saires pour faire un Bon maçon et maçonne[.]
[Ado1767 A6] D⸫ quelles sont ces vertus[?]
R⸫ L[’]obeissence, Le travail, La discretion[,] L’union et La charité[.]
[Ado1767 A9] D⸫ Etes vous contante de votre sort[?]
R⸫ tous mes freres Est [= et] soeurs Le scavent[.][Also in ‘Clermont’
and ‘Guillemain’]
[Ado1767 A10] D⸫ commant Le savent tils[?]
R par mon Enpressement a Etre receue et Les sufffrages qu[’]ils m[’]
on[t] donné[.] [idem.]
[Ado1767 A12] D prometés vous un profond sillance sur Le sceaux[?]
R Celluy que je garderés En sera un sur garant[.] [‘Clermont’, but the
italic part only here.]
[Ado1767 A13] D⸫ Donnés moy Le Signie[.]
R⸫ j[’]obeis. …. vous me comprenés[.] [Also in some ‘Clermont’ texts and
‘Guillemain’]
[Ado1767 A19] D⸫ qui vous á faite apprantive maçonne[?]
R⸫ La truelle et ma vertu[.] [‘Clermont’]
[Ado1767 A20] D⸫ a quoy sert La truelle[?]
R⸫ á reunir et a lier dans mon ame les santiments d’honneur et de
vertu, et a les Emploijer de façon qu’il s[’]y eleve un edifĳice dignie de
La plus noble societé[.] [‘Clermont’]
[Ado1767 A21] D⸫ commant voijage unne maçonne[?]
R⸫ Dans L[’]arche de noë[.] [‘Clermont’]
[Ado1767 A23] D⸫ quel Etoit Le pillote de L[’]arche[?]
464 appendix f
R⸫ noë[,] grand maitre de son temps[.] [Also in ‘Clermont’. Compare here

even more with Le Parfait Maçon: “[Ado1744b C4] D. Quel étoit le pilote
de l’arche ? R. Noé, grand maître des Francs-Maçons de son tems.”]
[Ado1767 A24] D⸫ quel Est Le pillotte de votre ame[?]
R⸫ La raison[.] [Also in ‘Clermont’.]
[Ado1767 A25] D⸫ quel En Est La baniere[?]
R⸫ La maçonnerie[.] [Also in ‘Clermont’.]
[Ado1767 A26] D⸫ quel En Est La cargaison[?]
R⸫ Les Bonnes moeurs[.] [Also in ‘Clermont’, but ‘moeurs’ specifĳic for
‘Gages’.]
[Ado1767 A27] D⸫ que porte unne maçonne Devant Elle[?]
R⸫ La representation De L[’]echelle De jacob[.]
[Ado1767 A28] D ou tant cette Echelle[?]
R a La felicité[.]
[Ado1767 A29] D commant i parvient on[?]
R par L’union des vertus[.] [These three questions also in ‘Clermont’
and ‘Brunswick’.]
[Ado1767 A31] D⸫ quel Est Le grand M⸫ Maçon d’adoption[?]
R⸫ noë[,] pilotte de L[’]arche qui L[’]avoit construite par L’ordre De
Dieu[.]
[Ado1767 A32] D⸫ ou se tenat il[?]
R⸫ a la proüe de L[’]arche[.]
[Ado1767 A33] D⸫ pourquoij[?]
R⸫ pour gouverner sur Les Eaux du deluge ce grand Baptiment[.]
[sic !]
[Ado1767 A34] D⸫ Le gouvernat il seul[?]
R⸫ il Etoit aidé par deus de ses Enfents[.]
[Ado1767 A35] D⸫ quelle Etoit L[e]ur place[?]
R⸫ a la poupe[.]
[Ado1767 A36] D⸫ pourquoy[?]
R⸫ pour Examiner L[’]acroissement et Le Desacroisement des Eaux[.]
[Ado1767 A37] D⸫ ou se tien Le maitre de votre Loge[?]
R⸫ a la tête pour veillier gouverner et La conduire[.]
[Ado1767 A38] D⸫ ou se tiennent Les Surv⸫ts[?]
R⸫ vers La porte[.]
Second degree:
[Ado1767 C1] D⸫ Ete vous compagnione maconne d[’]adoption[?]
R⸫ Donnés moy La pomme Et vous En jugerés[.]
[Ado1767 C2] D⸫ Comment Ete vous parveneu au compagnionage[?]
R. par un fruit et un Ligament[.]

[Ado1767 C3] D⸫ quel Est ce fruit[?] R⸫ La pomme[.]
[Ado1767 C4] D⸫ quel Est Le ligament[?]
R⸫ La jaretiere que Le grand maitre me mit[.]
[Ado1767 C5] D⸫ que signifĳie Le ligament[?]
R⸫ La force du lien D’unne amitié qui n[’]a pour basse que La vertu[.]
[Rest ‘Clermont’]
[Ado1767a C7] qú-opposés voús a cet œúvre d’orgúeil [= la tour de
Babel] ?
le caractere d’úne maconne eclairée par les principes et loix de l’ordre
Royal. [‘Grand Orient’. In the other traditions this question is found in
the third degree, in this tradition only in Ado1767a.]
[Ado1767 C10] D⸫ qu’opposez vous a cet orgueuille[?]
R⸫ Le caractere D’unne maçonne Eclairee par La Loix et Le principe De
La maçonnerie[.] [Also in the fĳirst degree of ‘Clermont’, but with the
question which precedes it there missing here.]
[Ado1767 C11] D⸫ comment aprant[’]on unne famme a se taire[?]
R⸫ En La faisent maçonne[.]
[Ado1767 C12] D⸫ quel Est Le caractere d’un maçon ou maçonne[?]
R⸫ c[’]est d[’]etre heureux[.] [Rest: ‘Clermont’.]
[Ado1767 C13] D⸫ commant parvient on a cette felicité[?]
R⸫ par [*] L[’]arbre Du millieux[.] [* In this tradition “le secours de” is
missing at the indicated place.]
[Ado1767 C14] D⸫ ou E[s]t il [l’arbre] placé[?] [‘Clermont’.]
R⸫ dans Le jardin d’adam [= d’Eden] ou dans un jardin delicieux arosé
d’un fleuve[.]
[Ado1767 C15] D⸫ quels sont Les Signes De La Compne maçonne[?]
R⸫ on Les donnes et on dit repondes[.]
[Ado1767 C19] D⸫ quel Est votre passe dans Ce grade[?]
R⸫ topiqua[.]
[Ado1767b C13] D : si un de vos freres ou sœurs étoit perdu, ou le trou-
verez vous ?
R : entre les cruches et les lampes. [This question also in Ado1767a, but
not in Ado1767.]
Third degree:
[Ado1767 M1] D⸫ Ete vous maitre ou metresse d[’]adoption[?]
R⸫ Je le suis[.]
[Ado1767 M2] D⸫ qui vous a rendue maitresse[?]
R⸫ mon travail[.]
466 appendix f
[Ado1767 M3] D⸫ qu[’]a produit votre travail[?]

R⸫ un coeur Enflame[.] [Not in ‘Clermont’, ‘Brunswick’, ‘Guillemain’
and ‘Candeur’.]
[Ado1767 M4] D⸫ que signifĳie t[-]il[?]
R⸫ zelle Est [= et] discretion[.] [Only ‘Third’.]
[Ado1767 M5] D⸫ par ou Ete vous parvenue metresse[?]
R⸫ par 5 fois 5 coups[.]
[Ado1767 M6] D⸫ que signifĳie L’eau qu’on vous a presenté pour vous
Laver Les jeux[,] Les oreillies[,] La bouche et Le temple[?] [Compare
Le Parfait Maçon: “… cette préparation consiste d’abord à lui faire laver
les yeux, la bouche & les oreilles …” (43/44).]
R⸫ Cella signifĳie que nous ne pouvons Entrer Dans Le ciel sans Etre
purifĳié de nos Defauts et de nos fautes[.] [In ‘Gages’ only.]
[Ado1767 M7] D⸫ que represente Le 1er tablaux[?]
R⸫ Le sacrifĳice D’abraham et de son fĳils Jsaak a dieu[.]
[Ado1767 M8] D⸫ que signifĳie Le sacrifĳice [d’Abraham] [?]
R⸫ L[’]obeissance[.][‘Grand Orient’. Missing of ‘et la resignation à la
volonté de Dieu’ is characteristic of this tradition.]
[Ado1767 M9] D⸫ que signifĳie Le mot avadoir[?]
R⸫ que dieu j pourvoirra[,] reponce que fĳit abraham a son fĳils Jsaak Lor-
squ[’]il demanda ou Etoit La victime pour La sactifĳier [= sacrifĳice] a Dieu et
c[’]est Le 1er mot de La maitresse d[’]adoption[.] [Only in this family both
the form of the sacred word (Avadoir in stead of Avot Jaire) and this
answer (in stead of something like “L’éclatante lumière de la vérité m’a
désillé les jeux”) are signifĳicantly diffferent from those in the other tradi-
tions.]
[Ado1767 M10] D⸫ que represente votre 2eme tablaux[?]
R⸫ La ville De Sodome punie De La main de dieu[,] La fuite De Loth et de
sa famillie et sa famme changée En Estatue De sel[.] [Shortened form
of ‘Clermont’.]
[Ado1767 M11] D⸫ que signifĳie Le mot Lamasabathamie[?]
R⸫ La derniere parolle que dit La fame de Loth Lorsqu[’]elle fut pétrifĳie,
Seignieur[,] je n[’]ay peché que parceque vous m[’]avais abandonneé[.]
Et c[’]e[s]t Le 2eme mot de La maitresse maçonne d[’]adoption[.] [‘Guil-
lemain’, Ado1807a and Ado1911 (probably influenced by ‘Guillemain’)
have it as the password of the second degree, Ado1802 for the third.]
[Ado1767 M13] D⸫ quelle Est Le mot de passe de L[’]aprantive
maçonne[?]
R⸫ pir[.]
[Ado1767 M14] D⸫ que signifĳie ce mot[?]
R⸫ foeux [= feu.]
[Ado1767 M15] D⸫ pourquoy vous serve vous de ce mot de passe[?]
R⸫ parcequ[’]il faut q’unne maçonne Brulle du desir d[’]avancer En grade
et de s[’]instruire[.]
[Ado1767 M16] D⸫ quel Est Le mot De passe pour La compagnione[?]
R⸫ topiqua[.]
[Ado1767 M17] D⸫ que signifĳie ce mot[?]
R⸫ obeissance.
[Ado1767 M18] D⸫ pourquoy vous serve vous De ce terme[?]
R⸫ parceque Les compagniones et aprantives Doivent Ecouter Le tres
venerable et Luy obeir En tout avéc docillité[.]
[Ado1767 M19] D⸫ quel Est Le mot de passe de maitresse[?]
R⸫ makariotin.
[Ado1767 M20] D⸫ que signifĳie ce mot [?]
R⸫ Beatitude.
[Ado1767 M21] D⸫ pourquoy vous serve vous de ce terme[?]
R⸫ parcequ[’]il n-i a point de plus grand bonheur que celluy dont on
jouit quant on Est Lié Du mitié [= d’intimité?] avéc Des personnes
vertueuses[.]
[Ado1767 M24] D⸫ que signifĳie L[’]atouchement De La metresse[?]
R⸫ il signifĳie Le scisaux et Le martaux donne a La recipiandaire par Le
grand maitre et pris par La susditte pour aller travallier[.] [In the other
traditions, it is asked to give it.]
[Ado1767 M25] D⸫ d[’]ou vene vous ma soeur[?]
R⸫ des tenebres[.]
[Ado1767 M26] D⸫ que vene vous faire icy[?]
R⸫ fuire La vice et pratiquer Le Bien[.]
[Ado1767 M27] D⸫ a quoy Doit s[’]ocuper un maçon et maçonne
d[’]adoption[?]
R⸫ vincre ses passion[,] moderé dans tout cequ[’]il fait[,] charitable vers
ses freres et soeur[,] indigents par malheur et non par debauche[.]
[Ado1767 M28] D⸫ que doit fuire un maçon et maçonne[?]
R⸫ La medisence[,] La calomnie et L’intenperence[.] [These two ques-
tions only in ‘Gages’.]
[Ado1767 M29] D⸫ a quelle heure se ferment votre Loge[?]
R⸫ a midy plaint[.]
[Ado1767 M30] D⸫ quelle heure E[s]t il[?]
R⸫ midy plaint[.]
[These two questions only in Ado1767.]
468 appendix f
The ‘Duc of Brunswick’ Sub-Family

[Ado1765E, Ado1770, Ado1770b, Ado1770c, Ado1770d, Ado1770e, Ado1785–
Stendal, Ado1789, Ado1791E, Ado1799a].
First degree:
[Ado1770 A2] Demande. estes vous apprentisse? Reponse. Je le crois.
[Ado1770 A3] D. pourquoi ne l’assurés vous pas?
R. parce qu’il est de la Prudence humaine de douter de tout, et qu’une
apprentisse n’est sûre de Rien.
[Ado1770 A4] D. comment avés vous êté admise en loge?
R. Les yeux bandés [same as ‘Grand Orient’].
[Ado1770 A5] D. pourquoi?
R. pour apprendre qu’avant de parvenir aux sublimes mistères, il faut
vaincre sa curiosité. [idem.]
[Ado1770 A7] D. que represente la Tour?
R. L’Orgüeil. [This short answer is specifĳic for ‘Brunswick’.]
[Ado1770 A8] D. L’Echelle?
R. l’amour de Dieu, et du Prochain, & les Vertus d’une belle âme. [The
italic part also in ‘Grand Orient’.]
[Ado1770 A14] D. que porte une Dame sur sa poitrine?
R. la Representation de l’Echelle de Jacob.
[Ado1770 A15] D. où tend cette Echelle?
R. à la felicité.
[Ado1770 A16] D. comment y parvient-on?
R. par l’union des Vertus. [These three questions also in ‘Clermont’ and
‘Gages’.]
Second degree:
[Ado1770 C1] Demande, quel est le devoir des Maçones?
Reponse, d’Ecouter &.c
[Ado1770 C2] Demande, estes-vous Compagnonne?
Reponse. donnés moi une pomme, et Vous en Jugerés. Si c’est un frere il
dit Je veux [= j’ai vû] manger la Pomme. [‘Clermont’ the same but in two
questions.]
[Ado1770 C3] D. Comment avés vous eté recuë Compagnonne [?] R. par
un fruit, et un ligament. [Ado1770 C4] D. que signifffĳie le fruit?
R. La Douceur & l’amitié. [‘Grand Orient’, apart from the italicized
word, which is specifĳicly ‘Brunswick’.]
[Ado1770 C5] D. que signifĳie le ligament?
R. la force d’une amitié qui n’a pour Baze que la vertu. [‘Clermont’]
[Ado1770 C6] D. que vous a t-on appliqué sur la Bouche en vous rece-
vant Compagnonne?
R. Le Sceau de la Discrétion.
[Ado1770 C7] D. pourquoi?
R. pour apprendre aux maçonnes que leurs Bouches ne doit [= doivent]
jamais servir pour decouvrir les mistères.
[Ado1770 C8] D. Comment estes-vous parvenuë au degré de Compa-
gnonne? [In ‘Clermont’ this is: “Comment Parvient-on a cette felicité
[d’Etre heureux] ?”]
R. par le secours de l’arbre du Milieu.
[Ado1770 C9] Demande. où êtoit planté cet arbre? [‘Clermont’.]
Reponse. dans un Jardin arrosé par un fleuve.
[Ado1770 C11] D. Comment [‘Grand Orient’] en [= le jardin d’Eden]
furent-ils Chassés?
R. pour leur desobeissance. [Not in ‘Clermont’, ‘Gages’ and ‘Third’.]
[Ado1770 C12] D. Comment nommez vous l’arbre du milieu?
R. L’arbre de science, du Bien & du mal. [Not in ‘Clermont’, ‘Gages’ and
‘Guillemain’. In ‘Third’ something similar in the fĳirst degree.]
[Ado1770 C13] D. que Represente Le fleuve?
R. La Rapidité des passions, qu’on ne peut arrêter qu’en devenant
Maçons où Maçones. [Not in ‘Clermont’, ‘Gages’ and ‘Guillemain’.]
[Ado1770 C14] D. quel est le Principal point de la Maçonerie [?]
R. c’est de se rendre heureux les uns & les autres. [The italicized texts:
‘Grand Orient’ !]
[Ado1770 C16] D. Donnés moi le signe de Compagnonne?
R. Le 1er Inspecteur le reçoit, et les f. le donnent. [There is some varia-
tion in this answer to this question in this tradition, but that the fĳirst
Inspector is mentioned is specifĳic.]
Third degree:
[Ado1770 M1] Demande. quel est le devoir des Macons?
Reponse ’d Ecouter. obeir &.c [‘Brunswick’ only.]
[Ado1770 M2] D. êtes vous apprentisse?
R. Je le crois [Further only in ‘Clermont’.]
[Ado1770 M3] D. pourquoi ne l’assurés vous pas?
Reponse. parcequ’il est de l’Esprit humain de douter de tout. [‘Bruns-
wick’ only.]
[Ado1770 M4] Demande. êtes-vous compagnonne? [Further only in
‘Clermont’.]
470 appendix f
R. donnés moi une Pomme et Vous en Jugeras [= Jugerés] [This answer

‘Brunswick’ only.]
[Ado1770 M5] D. Êtes vous maitresse?
R. Je sçai monter l’Echelle de Jacob. [‘Clermont’.]
[Ado1770 M6] D. que representent les deux montan[t]s?
R. L’amour de Dieu, et du Prochain. [Not in ‘Clermont’ and ‘Gages’.]
[Ado1770 M7] D. Comment franchissés vous les Echellons?
R. par la Candeur, Vertu propre d’une belle âme susceptible d’apprendre
aisement toutes les bonnes Impréssions des maçons & de la maçonnerie.
[Ado1770 M8] D. Comment Le Deuxieme?
R. par la Douceur que nous devons pratiquer à l’Egard de tous les hom-
mes & surtout envers les f. et soeurs.
[Ado1770 M9] D. Comment Le troisieme?
R. par la Verité, fĳille cherie du Ciel qui fait un des grand Rayon du soleil
de L’univers, qui est dieu.
[Ado1770 M10] Demande, Comment Le Quatriême?
Reponse. par la Temperance, qui apprend à mettre un fruud [= frein] à
la passion, et à faire tout en Regle.
[Ado1770 M11] D. Comment Le Cinquieme?
R. par la Discrétion & le silence sur les secréts de la maçonnerie
[Ado1770 M12] D. quel est Le dernier Echellon?
R. La Charité qui se subdivise en amour de Dieu & du prochain.
[Ado1770 M13] D. est-il d’autre Echellon?
R. ouy.
[Ado1770 M14] D. Combien?
R. sans nombre
[Ado1770 M15] D. a qui est-il reservé de les Connoitre?
R. à tous bons maçons qui ayant monté le premiér Echellon aura appris
à Pratiquer les Vertus qu’il designe, et par son Zèle montera plus avant
dans la Route de la felicité
[Ado1770 M16] D. où pose la Baze de cette Echelle?
R. sur le marchepied du siege [= seigneur] qui est la tour [= terre]
[Ado1770 M17] D. où parvient son sommet?
R. sur la Droite du Créateur, sejour de la felicité.
[Ado1770 M18] D. qui, le premier des maçons a connû cette Echelle?
R. Le Patriarche Jacob, dans un songe misterieux.
[Ado1770 M19] D. que Designe L’Echelle du Grand Me?
R. Elle designe, que pour la monter, nous devons avoir un Coeur fĳidelle,
Ressembler au Juste Noé & sa famille qui eurent le bonheur de monter
l’Echelle pour arriver à l’Arche prédestinée
[The questions M7 – M19 ‘Clermont’.]

[Ado1770 M20] D. Connoissés vous l’arche; ses proprietés &
Constructions?
R. oui Trés V[énérable]. Je travaille dans l’arche, Je suis maçon, et
je ne viens en loge que pour me Corriger des defauts de L’Humanité.
[‘Clermont’.]
[Ado1770 M21] D. que Designe L’Arche?
R. Le Cours [= cœur] humain agité par les Passions, comme le fut autre-
fois l’arche sur les Eaux du deluge par les vents & les tempêtes. [This
form ‘Clermont’.]
[Ado1770 M22] D. qui l’a Construite[?]
R. Le Restaurateur du genre Humain. [The absence of the explicit men-
tioning of Noah at the start of the answer is specifĳic for ‘Brunswick’.]
[Ado1770 M23] D. pourquoi l’at-il Construit?
R. Pour se sauver & sa famille du Deluge universel: de même les maçons
et maçones viennent en loge pour se soustraire au debordement des
vices qui Inondent présque tous les hommes [all other ‘Brunswick’
texts: “tout l’univers” in stead of “tous les hommes”]. [‘Clermont’.]
[Ado1770e M24] D. Combien dura sa Construction ?
R. Cent ans et plus, et ce tems si long doit se faire Entendre aux maçonnes
d’une bonne loge que sa dureé doit être longue. [‘Clermont’.]
[Ado1770 M25] D. Comment l’a út [= l’a-t’il] batû?
R. par l’ordre et d[’]après le plan que le Grand Architecte de l’univers
lui en donna, sur lequel tous les maçons et maçonnes tachent de la
Renouveller par la Pratique de la Vertu, qui les sauvera de la Corruption
Génerale. [‘Clermont’.]
[Ado1770 M26] D. Quel Bois Employa t-il?
R. du Cedre, bois incorruptible; tous les maçons et maconnes sont assu-
rés que les Traits et la Calomnie la plus noire, ne peut Tenir [= ternir]
contre L’Innocence. [‘Clermont’.]
[Ado1770 M27] D. Combien Il y avoit-il d’Etage?
R. 3. un au bas, un au milieu, & un plus Elevé.
[Ado1770 M28] D. que Designent-ils en particulier?
R. Celui du bas, les Animaux Immonde[s]; ce qui Instruit les Maçons,
qu’ils doivent se depoüiller de toutes passions dereglées, et fouler aux
pieds ce qui fait les Delices des Prophanes; celui du milieu occupé par
Noé & sa famille, nous apprend que nos Coeurs doivent s’occuper du soin
d’aimer, protéger & secourir nos semblables & Enfĳin L’Etage superieur
occupé par les oiseaux dont le Ramage melodieux est une Louange con-
tinuelle au Crèateur, apprend aux maçons et macones que toutes leurs
472 appendix f
Idées ne doivent Tendre qu’a celebrer l’Etre Superieur. [This family has
three floors (‘Clermont’) and two questions (as in ‘Candeur’).]
[Ado1770 M29] D. Comment l’arche ètoit elle Eclairée?
R. par une seule Croisée de la hauteur d’une Coudée menagée dans le
Comble. toutes les actions des Maçonnes doivent être Eclairée[s] par la
Raison. [‘Clermont’.]
[Ado1770 M30] D. donnés moy la Dimension?
R. 300 Coudées de longueur Espace Immence qui nous Instruit de
secourir nos freres & soeurs quelqu’Eloignées qu’ils soient de nous et
50 de Largeur pour Etendre nôtre Générosité suivant nos moyens & 30
de haut en / Emploiant nôtre crédit à faire Briller leur [m]érite en leur
procurant un Rang Elevé. [‘Clermont’.]
[Ado1770 M31] D. quelle forme avoient les Planches?
R. toutes égales et bien applanies; cette Egalité doit detruire l’amour
propre, le faux préjugé & regner demême parmi les f. & soeurs.
[‘Clermont’.]
[Ado1770 M32] D. de quoi l’Arche ètoit-elle enduite?
R. de Bithume en dedans, et en dehors d’un Ciment précieux; demême
que nos loges Le sont, puisque le Ciment precieux de l’amitié entretien
l’union des f & des soeurs. [‘Clermont’.]
[Ado1770 M33] D. sur quelle Montagne reposa l’Arche?
R. sur le Mont Arrearas [= Ararat] situé en Armenie.
[Ado1770 M34] D. pourquoi dans un lieu isolé, demême que nos loges?
R. C’est que les macons & maçoñes cherchent Toujours des lieux à
l’abri du Tumulte & des prophanes, pour jouir de la douceur de leurs
plaisirs innocen[t]s & de la paix; simbole des actions qui la [= qu’ils]
doivent pratiquer. [These two questions: ‘Clermont’.]
[Ado1770 M35] D. quel oiseau, Noé fĳit-il sortir le premier de l’arche?
R. un Corbeau qui ne revint point. malheur aux f & S., qui Ressemblent
à cet animal, qui se nourrit de Corruption. fasse le Ciel qu[’]il ne les
Invitent [= invite] pas aux plaisirs des sales Voluptés de ce bas monde.
[The rest: ‘Clermont’.]
[Ado1770b M36] Demande. Quel oiseau en sortit-il le deuxieme ?
Reponse. La Colombe. Portrait de la Paix qui doit Regner entre les freres
& soeurs.
[Ado1770 M37] D. Que désigne la Tour?
R. L’Orgueil régnante, à laquelle on ne peut s’opposer que par la vertu.
[Ado1770 M38] D. qui enfanta cet objet présomptueux [‘Clermont’].
R. Le Rebelle [‘Clermont’] Mimbrod tiran de la terre.
[Ado1770 M39] D. quelle ètoit son intention?
R. de se faire un vain nom & de devenir Egal à Dieu. [This short form
specifĳic for this tradition.]
[Ado1770 M41] D. quelles en furent les Pierres [‘Clermont’]?
R. les Passions déréglées. [‘des hommes’ missing: ‘Grand Orient’.]
[Ado1770 M42] D. quel en fut le Ciment?
R. [‘Le poison de’ missing: specifĳic for this tradition] La discorde.
[Ado1770 M43] D. quelle en ètoit la forme?
R. une ligne spéciale, qui denote la duplicité des hommes vains.
[Ado1770 M44] D. a quel point parvint ce monument?
R. Jusqu’à Dieu, qui outré envoya la diversité des langes que diviserent
les ouvriers. [This shortend version of ‘Clermont’ characteristic for this
tradition.]
[Ado1770 M45] D. que devint ce Riche [instead of “ridicule”: specifĳic for
this tradition] Edifĳice?
R. le repaire & l’habitation des Insectes & Bêtes feroces
[Ado1770 M46] D. quelle application doivent faire les f. & les soeurs de
cet Evenement?
R. Respecter les promesses de Dieu, Espérer en Elles seules, ne point
enfanter de vains projets de gloire, Bâtir sur les Vertus & prendre leurs
plaisirs sagement. [The rest: ‘Clermont’.]
[Ado1770 M47] D. N’y a[-]t-il rien de plus?
R. que la Tour de Babel est la paralelle d’une loge mal ordonnée & dir-
igée. [This short form of ‘Clermont’ characteristic for this tradition.]
[Ado1770 M49] D. Comment y êtes vous parvenuë [= à la Maîtrise]?
R. par ma discrétion, mon application & mon Zêle pour la maçonnerie.
[‘Clermont’.]
[Ado1770 M50] D. que represente Le Tableau de la loge?
R. Le sacrifĳice de Noé au sortir de L’arche, sanctifĳié de gratitude & de
reconnoissance. Le sacrifĳice d’Abraham sacrifĳice d’obeissance & de
résignation, La Vengeance des 11 fĳils de Jacob sur leur f. Joseph quils
descendirent dans une Citerne. [‘Clermont’]
[Ado1770 M54] D. que represente Le Tableau de la Loge [?]
R. L’Echelle de Jacob, l’arche de Noé, La Tour de Babel dont l’explication
est y dessus, La de[s]truction de Sodome Brulé, Le sommeil de Jacob. &
la femme de loth changée en statue de sel. [‘Clermont’.]
[Ado1770c M46] D. que signifĳie le soleil, la lune et les onze étoiles qui
entourent Joseph.
R. la gloire prochaine de ce bon maçon au merite duquel son pere
et sa mere rendaient hommage. [In this family this question only in
Ado1770c.]
474 appendix f
[Ado1770 M51] D. pourquoi Dieu permit-il qu’ils le jettassent dans une

Citerne?
R. pour nous faire connoitre que souvent on veut faire obscurcir la Vertu,
qui reparoit a vu [= avec] plus d’Eclat, et reçevoit une recompense sig-
nalée par des routes Contraires aux foibles yeux des hommes.
[Ado1770 M52] D. que nous apprend le sacrifĳice de Noé [?]
R. que livré aux dangers, il doit remercier L’auteur de la nature de l’en
avoir préservé. [Shortened form of ‘Clermont’.]
[Ado1770 M53] D. que nous apprend le sacrifĳice d’abraham?
R. qu’un bon M. doit immoler sa passion cherir ses f & s. & se resigner
à la Volonté de Dieu. [‘Grand Orient’. The rest: a shortened version of
‘Clermont’.]
[Ado1770 M55] D. que signifffĳie l’arc-en ciel?
R. L’Union des M. & M., Le mélange Eclatant des 7 Couleurs primitives
formirant L’arc. [‘Clermont’.]
[Ado1770 M56] D. que nous répresente la punition de Sodôme[?]
R. l’horreur que doit avoir tout bon maçon de l’énormité de ce crime, &
c’est pour nous la rappeller que nous nous servons de terrines. [Short-
end form of ‘Clermont’.]
[Ado1770 M57] D. que Represente Le Sommeil de Jacob?
R. [*] La tranquilité de l’ame de tous bons & vrais maçons ou maçonnes.
[* “La paix et” usually missing here in this tradition. Rest: shortened
form of ‘Clermont’.]
[Ado1770 M58] D. Que represente la métamorphose [‘Clermont’] de
[Missing “la femme de” characteristic for this family !] Loth?
R. que la Curiosité est souvent la Cause de nôtre perte, & L’Obeissance
en tous lieux nôtre salut; Qu’on ne peut déceler un sécret ou ordre donné
& qu’on doit suivre Le sentier de la Vertu sans crainte ny en régarder le
Chemin quelque périlleux qu’il paroisse. [This long answer is unique for
this tradition.]
[Ado1770 M59] D. Pourquoi une Prophane a t-elle les yeux bandés avant
sa réception?
R. Pour lui faire Comprendre Comment ses semblables raisonnent sur
la Maçonnerie.
Also:
[Ado1770d M32] D. poúrqúoij ún profane etoit elle privée du Joúr avan[t]
ca [= sa] reception [?]
R. poúr lúi faire voir Combien ses semblables raisonement [= raison-
nent] aveúglement súr la maçonnerie.
[Ado1770 M60] D. Pourquoi remplace t-on la Jarretiére de la Récipi-

endaire par une de l’Ordre qui est de peau?
R. Pour lui montrer que la Maconnerie n’a rien de mondain, & qu’elle
Exile de sa societé l’orgueil. [This and the previous question are specifĳic
for the ‘Brunswick’ tradition.]
[Ado1770 M61] D. Que représente le f. T[errible] ou Exterminateur dans
l’Apprentissage?
R. L’Ange qui chasse nos premiers Peres du Paradis Terrestre après leurs
Chutes. [This question outside this tradition only in Ado1772 A19.]
[Ado1770 M62] D. Que représente t-il au Compagnonnage?
R. L’Ange de Paix envers une Maçonne. [This question is specifĳic for
this tradition.]
[Ado1770 M63] D. A quoi sert la Truelle?
R. à Couvrir les defauts de nos F & S. en chercher la source & la détruire.
[Ado1770 M64] D. Donnés moi Le signe?
R. Le Voici. [Le signe se fait en frottant le dessus de la Paupierre de l’oeil
droit avec L’Index de la main droite et le pouce en observant qu’il n’y
ayent que 5 doigts de part et d’autres.]
[Ado1770 M67] D. Pourquoi nos signes s’appliquent-ils sur les cinq
sens?
R. Pour nous apprendre à en faire bon usage
[Ado1770 M68] D. Expliqués moi leurs usages, & celui de l’Odorat?
R. Les Parfums les plus exquis sont comptés pour rien; la pratique seule
des vertus peut nous mettre en bonne Odeur.
[Ado1770 M69] D. Sur l’Oui?
R. Que tous bons M & M doivent fermer L’oreille à la Calomnie & à la
médisance.
[Ado1770 M70] D. Sur Le Goût?
R. si les Maçons & M prennent leur repas en loge ; c’est pour renouvel-
ler les 1.ers fĳideles & pour reparer leurs forces Epaissies
[Ado1770 M71] D. Sur l’usage & la Vuë?
R. Que l’oeil d’un maçon ne considere pas la Beauté d’une Soeur cher-
rie pour la volupté mais en examine les qualités & l’ame dont elle doit
être ornée par le sçeau sacré de la Maçonerie & qu’il respecte en elle
l’Image du Créateur.
[Ado1770 M72] D. Sur le Touché?
R. Le Touché des Maçons & Maçones renouvelle à chaque fois leur
unité, Egalité, amitié, pure & sage, & que nous devons avoir tous les
Bras tendus pour y reçevoir Les Malheureux f. & s. Les secourir, les
aimer & les Plaindre dans leurs besoins
476 appendix f
[Here the questions about the senses in six questions, as opposed to

‘Clermont’ (two) and ‘Guillemain’ (one question).]
The ‘Guillemain de Saint Victor’ Sub-Family

[Ado1779, Ado1779a, Ado1779c, Ado1779d, Ado18aa, Ado1805, Ado1907,
Ado1911, Ado1912, Ado1925, Ado1930, Ado1930a, Ado1931a, Ado1931b,
Ado1935, Ado1945, Ado1959, Ado1979].
First degree:
[Ado1779 A1] Etes – vous Apprentie? Réponse. Je le crois. [Ado1779 A2]
D. Si vous le croyez, pourquoi ne dites – vous pas oui ?
R. C’est que la Maçonnerie étant un assemblage de toutes les vertus, il
n’appartient à aucun bon Maçon & Maçonne de se persuader être par-
faite, & sur – tout à une Apprentie, dont les sentimens ne sont pas encore
assurés. ((1) Dans un grand nombre de Loge[s], au lieu de cette réponse
honnête & juste, c’est une impertinence humiliante que l’on fait adresser
aux femmes par les femmes mêmes, & pour comble de ridicule, bien des
Freres y applaudissent.)
[Ado1779 A6] D. Etes – vous contente de votre sort ?
R. Tous mes Freres & Sœurs peuvent en juger.
[Ado1779 A7] D. Comment ?
R. Par mon empressement à être reçue, & pour récompense duquel ils
m’ont donné leurs sufffrages. [Also in ‘Clermont’ and ‘Gages’.]
[Ado1779 A8] D. Promettez – vous un profond silence sur tous les
secrets de la Maçonnerie ?
R. Celui que je garde en est un sûr garand. [Also in ‘Clermont’ and
‘Gages’.]
[Ado1779 A9] D. Donnez – moi le Signe d’Apprentie ?
R. J’obéis, vous me comprenez. (On le fait). [Also in some ‘Clermont’
texts and ‘Gages’.]
[Ado1779 A17] D. Pourquoi une Profane est-elle privée de la lumiere à
sa réception ?
R. Pour lui faire comprendre combien ses semblables raisonnent aveu-
glement sur la Maçonnerie.
Second degree:
[Ado1779 C2] D. Comment êtes – vous devenue Compagnone ? R. Par
un Fruit & un Ligament. [Ado1779 C3] D. Que signifĳie le Fruit ?
R. La connoissance du bien & du mal.
[Ado1779 C4] D. Que signifĳie le Ligament ?
R. La force d’une amitié parfaite qui n’a pour base que la vertu.
[‘Clermont’]
[Ado1779 C7] D. Quelle est l’état d’une Maçone ?
R. D’être heureuse, destinée pour laquelle nous avons été créés. [The itali-
cized text is specifĳic ‘Guillemain’, the rest ‘Clermont’.]
[Ado1779 C8] D. Comment parvient-on à cette félicité ?
R. Par le secours de l’Arbre du milieu. [‘Clermont’.]
[Ado1779 C9] D. Que signifĳie cet Arbre ?
R. La Maçonnerie, qui nous fait connoître le mal que nous avons fait,
& le bien qui nous reste à faire, en pratiquant les vertus qu’on nous
enseigne dans nos Loges, c’est pourquoi nous les nommons Temple de
la vertu.
[Ado1779 C11] D. Chassée du Paradis terrestre, comment avez-vous pu
rentrer dans le Temple ? (On doit entendre ici, que ce Temple est fĳigu-
rément le Symbole de l’état d’innocence, dans lequel vivoit note pre-
mier Pere, avant sa chûte, & dans lequel on espere rentrer, en cultivant
la vertu.)
R. Par l’Arche de Noé, premiere grace que Dieu accorda aux hommes.
[Ado1779 C13] D. Pourquoi Noé a – t – il construit cette Arche ?
R. Pour se sauver lui & sa famille de la punition générale ; de même les
Maçons viennent en Loge pour se soustraire aux vices qui régnent si
souvent dans les autres Sociétés. [This question is in the other traditions
in the third degree.]
[Ado1779 C14] D. Comment Noé a – t – il construit cette Arche ?
R. Par l’ordre, & d’après les Plans que le Grand Architecte de l’Univers
lui en donna, & dont la Morale doit servir de regle aux Maçons, afĳin de se
garantir de la corruption générale. [This question is in the other tradi-
tions in the third degree.]
[Ado1779 C15] D. Pourquoi les autres hommes n’en profĳiterent – ils
point ?
R. Parce qu’aveuglés par de fausses lumieres, ils critiquerent l’Ouvrage
du Grand-Maître, qui pour punition, les livra à l’endurcissement, ce qui
les précipita dans l’Abîme. [This question is only in ‘Guillemain’.]
[Ado1779 C16] D. De quelle forme étoit cette Arche ?
R. Elle avoit quatre étages qui comprenoient trente coudées de haut,
elle étoit longue de trois cens coudées, & large de cinquante. [The ques-
tions about the number of floors, and about the size of the ark, are in
the other traditions in the third degree. Four floors: ‘Grand Orient’.]
[Ado1779 C18] D. Quelle forme avoient les planches ?
478 appendix f
R. Elles étoient toutes égales & bien applanies ; ce qui nous démontre
l’égalité parfaite qui doit régner entre nous, & qui doit être fondée sur
la ruine de l’amour propre. [This question is in the other traditions in
the third degree.]
[Ado1779 C19] D. Comment l’Arche étoit – elle éclairée ?
R. Par une seule Croisée pratiquée dans le haut du quatrième étage.
[This question is in the other traditions in the third degree.]
[Ado1779 C20] D. Quel Oiseau Noé fĳit – il sortir pour savoir si les eaux
étoient retirées ?
R. Le Corbeau qui ne revint point, image de tous faux Frere qui, separant
des traits de la sagesse, néglige les innocens plaisirs de la Maçonnerie
pour jouir en particulier des criminelles voluptés des sens. [This question
is in the other traditions in the third degree.]
[Ado1779 C21] D. Quel fut l’Oiseau que Noé fĳit sortir après le Corbeau ?
R. La Colombe qui rapporta une branche d’Olivier, Symbole de la paix
qui doit régner entre les Maçons. [This question is in the other tradi-
tions in the third degree.]
[Ado1779 C22] D. Donnez – moi le Signe de Compagnone ?
R. le voici. (On le fait). [More or less the basic form in all traditions.]
[Ado1779 C24] D. Donnez – moi le mot de Passe ?
R. Lamasabathani qui veut dire Seigneur, je n’ai péché que parce que
vous m’avez abandonné. [This password in the second degree also in
Ado1807a and Ado1911, in the third degree in ‘Gages’ and Ado1802.]
[Ado1779 C25] D. Comment voyage une Compagnone ?
R. Sans détours, & dans l’Arche de Noé. [Also in ‘Clermont’ and ‘Gages’,
but there in the fĳirst degree.]
[Ado1779 C26] D. Donnez – moi une réponse défĳinitive du rapport qu’il
y a de nos Loges à l’Arche de Noé ?
R. C’est que Noé retiré du commerce des hommes, cultivoit dans l’Arche
avec sa famille l’innocence & la vertu ; ainsi le Vrai – Maçon fuyant les
Sociétés bruyantes & scandaleuses, vient en Loge pour jouir de ces plai-
sirs délicieux, exempts de remords que nous procurent l’honneur & la
décence.
Third degree:
[Ado1779 M3] D. S’il est vrai que vous êtes Compagnone, vous devez
aussi connoître l’Arche ?
R. Oui, très – Vénérable, je suis Maçonne, j’ai travaillé dans l’Arche, j’en
connois les propriétés, & je viens en Loge pour me corriger des défauts
de l’humanité. [‘Clermont’.]
[Ado1779 M4] D. Etes – vous Maîtresse ?

R. Je sai monter l’Echelle. [‘Clermont’.]
[Ado1779 M5] D. Qui vous a fait Maîtresse ?
R. L’humilité, le travail, le zele & la discrétion. [‘Clermont’.]
[Ado1779 M6] D. Par quelle épreuve avez-vous passé ?
R. Par l’épreuve de la confusion, en me précipitant en bas de la tour de
Babel, sur laquelle l’aveuglement m’avoit conduite.
[Ado1779 M7] D. Que signifĳie la Tour de Babel ?
R. L’orgueil des enfans de la Terre, dont on ne peut se garantir qu’en y
opposant le cœur humble & sincere d’un vrai Maçon. [‘Clermont’.]
[Ado1779 M8] D. Qui forma ce présomptueux [‘Clermont’] projet.
R. Les descendans de Noé qui, se méfĳiant de la Providence qui les avoit
épargnés, s’imaginerent de faire une Tour assez haute pour les sauver
d’un second Déluge ; croyant par là, borner la Puissance Divine.
[Ado1779 M9] D. De quoi cette Tour fut-elle bâtie ?
R. De larges Briques, cimentées de Bitume, liqueur épaisse & glutineuse,
qui lie plus fortement que tout autre mortier.
[Ado1779 M11] D. Que signifĳient les Pierres ?
R. Les Passions [‘déréglées’ missing: characteristic for this tradition] des
hommes.
[Ado1779 M12] D. Que signifĳie le Ciment ?
R. Le Poison de la Discorde. [Rest: ‘Clermont’.]
[Ado1779 M13] D. Quelle étoit la forme de cette Tour ?
R. Une Spirale en hauteur, ce qui symbolise la duplicité & les détours
des cœurs faux & des hommes vains. [Rest: ‘Clermont’.]
[Ado1779 M14] D. A quel point ce Monument parvint – il ?
R. Jusqu’à ce que Dieu envoie la confusion des Langues parmi ceux qui
y travailloient, lesquels se diviserent dans les quatre parties du monde.
[‘Clermont’]
[Ado1779 M15] D. Que devint ce ridicule Edifĳice ?
R. Le Répaire & l’Habitation des Insectes [“et des bêtes feroces” miss-
ing : specifĳic for this family].
[Ado1779 M16] D. Quelle application les Maçons doivent – ils faire de
cet Evenement ?
R. Ils apprennent à respecter les promesses de l’Etre suprême, à espe-
rer en lui seul, à ne point former de vains projets de gloire & de for-
tune, & à ne fonder leurs actions que sur la sagesse & la vertu. [The rest:
‘Clermont’.]
[Ado1779 M17] D. Quelle autre réflexion peut-on en tirer ?
480 appendix f
R. Que la Tour de Babel est l’exemple d’une Loge mal ordonnée, où

sans l’obéissance & la concorde qui doivent y régner, on tombe dans le
désordre & dans la Confusion. [The rest: ‘Clermont’.]
[Ado1779 M18] D. Quel est le symbole de la Maîtrise ? (Toutes les Loges
s’accordent sur ce qu’on ne doit faire connoître l’Echelle de Jacob que dans
la Maîtrise ; & que la Truelle est absolument le Bijou de ce Grade : cependant
beaucoup de Maîtres font toutes les questions que l’on voit ici marquées par
des guillemets dans le Grade d’Apprentie : lorsque la nouvelle Prosélyte ne sait
aucunement ce que tout cela veut dire, & si elle aura une Truelle ou non.)
R. La Truelle.
[Ado1779 M19] D. A quoi vous sert – elle ?
R. A remuer & imprimer dans mon ame des sentimens d’honneur & de
sagesse, comme étant (la Truelle) l’emblême de la vertu.
[Ado1779 M21] D. Que signifĳie cette Echelle ?
R. Les diffférentes vertus que toutes bonnes Maçonnes doivent posséder.
[Ado1779 M22] D. Donnez – moi l’explication des deux montants ?
R. L’humilité & la charité qui doivent être la base de toutes nos
actions.
[Ado1779 M23] D. Quel est le premier Echelon ?
R. La candeur, vertu propre d’une belle ame susceptible de bonnes
impressions de la Maçonnerie.
[Ado1779 M24] D. Quel est le second ?
R. La douceur & la clémence que nous devons exercer, envers nos
semblables.
[Ado1779 M25] D. Quel est le troisieme ?
R. La vérité qui doit être sacrée parmi nous, comme étant un des rayons
du grand Soleil de l’Univers, qui est Dieu.
[Ado1779 M26] D. Quel est le quatrième ?
R. La tempérance qui nous apprend à mettre un frein à nos passions,
en fuyant tout excès déreglé.
[Ado1779 M27] D. Quel est le cinquième ?
R. Le silence que nous devons observer sur tous les Mysteres de la
Maçonnerie.
[Ado1779 M28] D. Y en a – t – il encore ?
R. Oui, très – Vénérable.
[Ado1779 M29] D. Combien ?
R. Autant qu’il y a de diffférentes vertus.
[Ado1779 M30] D. A qui est – il réservé de les connoître ?
R. A tous bons Maçons & Maçonnes qui, désirant parvenir à la perfec-
tion humaine, les mettent en pratique.
[Ado1779 M31] D. Quel est celui qui le premier mérita de connoître

cette Echelle ?
R. Le Patriarche Jacob dans un songe mystérieux.
[Ado1779 M32] D. N’en vit – il que le symbole ?
R. Il vit efffectivement une Echelle, sur laquelle étoit des Anges qui
montoient au Ciel.
[Ado1779 M33] D. Où portoit le bas de l’Echelle ?
R. Sur la terre, le marchepied du Seigneur.
[Ado1779 M34] D. Où atteignoit son sommet ?
R. A la droite du Créateur, séjour des Bienheureux.
[The questions M23 – M34, except M32: ‘Clermont’.]
[Ado1779 M36] D. Pourriez – vous m’expliquer ce que représente le
Tableau de Maîtresse ?
R. Oui, Très – Vénérable. [This extremely short answer is specifĳic for
this family.]
[Ado1779 M37] D. Que signifĳie le Sacrifĳice de Noé.
R. Le Sacrifĳice, étant une marque de reconnoissance & de gratitude
[‘Grand Orient’], nous apprend qu’un vrai Maçon doit tourner à son
avantage les dangers qu’il a couru, & remercier l’Auteur de ses jours de
l’en avoir préservé. [Rest: ‘Clermont’.]
[Ado1779 M38] D. Que signifĳie l’Arc – en – Ciel ?
R. L’harmonie de tous les sentimens qui régne entre les Maçons, symboli-
sée par l’éclatant mélange de couleurs qui forme l’Arc-en-Ciel. [Rest:
‘Clermont’.]
[Ado1779 M39] D. Que représente Jacob endormi ?
R. La paix & la tranquillité que goute une ame vertueuse.
[Ado1779 M40] D. Que nous enseigne Abraham, prêt à immoler son fĳils ?
[‘Clermont’.]
R. Qu’un bon Maçon doit sacrifĳier ce qu’il a de plus cher [‘Clermont’],
lorsque la sagesse l’exige.
[Ado1779 M41] D. Que nous apprend la punition de Sodome ?
R. Que les Maçons doivent avoir en horreur le crime abominable qui
attira le feu du Ciel sur cette Ville ; c’est pour nous en rappeller l’idée
que nous nous servons de Terrines enflamées. [‘Clermont’.]
[Ado1779 M42] D. Que nous apprend la femme de Loth, changée en
Statue de Sel?
R. Que nous devons obéir à la raison, & sur – tout que nous ne devons
point pénétrer dans les secrets de l’Etre suprême. [Modifĳied ‘Grand Ori-
ent’! The italicized texts are specifĳic for ‘Guillemain’.]
482 appendix f
[Ado1779 M43] D. Pourquoi dans le Tableau, nous représente – t – on

Jofeph dans une Cîterne, & au dessus de lui le Soleil, la Lune & les
onze Etoiles.
R. Jofeph dans la Cîterne nous fait voir que si la vertu est quelquefois
ignorée, c’est pour reparoître avec plus d’éclat ; & le Soleil, la Lune & les
Etoiles nous annoncent la gloire de ce Saint Homme, par laquelle Dieu
recompensa ses vertus.
[Ado1779 M45] D. Donnez – moi le signe de réponse de ce Grade ?
R. Le voici. (On le fait). [Le Signe de ce Grade est de fĳigurer l’Echelle
devant soi ; on répond à ce Signe, en étendant la main gauche sur la par-
tie du visage qui est du même côté ; de maniere que le petit doigt soit sur
la bouche, le second doigt sous le nez, le troisieme sur l’œil, le quatrième
sur la tempe, & le pouce sur l’oreille ; ce qui donne les signes des autres
Grades, en démontrant les cinq sens.]
[Ado1779 M46] D. Que signifĳie – t – il ?
R. Il exprime les signes des autres Grades, & désigne les cinq sens. [This
question is not in ‘Clermont’, ‘Gages’, ‘Brunswick’ and ‘Candeur’.]
[Ado1779 M47] D. Pourquoi les Maçons appliquent – ils leurs signes sur
les cinq sens ?
R. Pour nous apprendre à n’en faire qu’un bon usage ; le premier sur la
bouche, nous fait connoître que la sensualité est un vice, & que les Ban-
quets des Maçons ne sont que pour jouir entr’eux d’une société pais-
ible jont [= dont] les plaisirs sont tou[j]ours estimables, comme étant
fondée sur la tempérance ; le second sur l’oreille, nous apprend qu’un
Maçon doit fermer l’oreille à la calomnie, & ne jamais proférer un seul
mot qui puisse blesser la pudeur & la chasteté des Sœurs ; le troisieme
sur l’œil avertit un Maçon qu’il ne doit regarder ses Sœurs qu’avec les
yeux de l’ame, c’est à dire, qu’il doit respecter leur sagesse & leur vertu,
& que la beauté & les graces qu’elles possédent ne sont aucunement
pour inspirer des desirs criminels, mais pour embellir la Société, & la
rendre plus vive & plus chere ; le quatrieme sous le nez, nous fait con-
noître que tous bons Maçons & Maçonnes doivent être au dessus de
tout ce qui peut flatter les sens, afĳin de ne point sacrifĳier le bien de
la Société au plaisir particulier ; le cinquieme, qui est l’attouchement
que nous nous donnons dans le premier Grade, nous instruit que nous
renouvellons chaque fois notre traité de paix, & que nous sommes tou-
jours prêts à tendre une main secourable à nos Freres & Sœurs dans
leurs dangers & dans leurs besoins.
[Here the questions about the senses are in one question, as opposed
to ‘Clermont’ (2) and ‘Brunswick’ (6).]
[Ado1779 M48] D. Quel est l’attouchement de Maîtresse !

R. Il se fait en se présentant mutuellement l’index & l’autre doigt de la
main droite que l’on pose l’un sur l’autre, ensuite on appuie tour-à-tour
le pouce droit sur les joints près de l’ongle. [‘Clermont’.]
[Ado1744, Ado1761, Ado1765a, Ado1765c, Ado1770a, Ado1770f, Ado1772a,

Ado1772e, Ado1774a, Ado1774b, Ado1774c, Ado1774h, Ado1775b, Ado1776a,
Ado1777, Ado1777a, Ado1780e, Ado1784, Ado1785a, Ado1790, Ado1790a,
Ado1793b, Ado1799b, Ado1810a, Ado1818, Ado1866].
The catechisms belonging to this tradition show more variation than that
which is found in the other traditions. I therefore give here more often
examples of questions from more than one text.
First degree:
[Ado1765a A2] D … Êtes vous apprentisse ? R Je le croix. [Ado1765a A3]
D … Pourquoy dites vous je le croix ?
R Par ceque une Aprentisse n’est sur de rien. [As opposed to other tra-
ditions, no second reason is given.]
[Ado1761 A4] D : Comment etes vous entrée en Loge ?
R : Les yeux bandés.
[Ado1765a A5] D … Pourquoy ?
R Parce que avant d[’]être admise aux Sublimes misteres il faut vaincre
sa curiosité.
Also:
[Ado1774c A6] D. pourquoy vous met on un Bandeau sur Les yeux ?
R. c[’]est pour nous faire voir combien aveuglement Les profanes parlent
de nos misteres.
[Ado1761 A12] D : Comment nommé vous ceux Et celles qui ne sont pas
maçonnes ?
R : Prophanes.
[Ado1761 A13] D : Ceux qui sans Etre maçons sont dignes de L’etre sont-
ils aussi des prophanes ?
R : Tous les hommes vertueux sont nos amis et nous ne connoissons
que les maçons pour freres.
NB, also:
[Ado1765c A19] D Celles qui ne sont point maçonnes et qui sont dignes
de l’Etre sont-elles aussi des prophanes?
484 appendix f
R Toutes les femmes vertueuses sont nos amies, mais nous ne connois-
sons que les maconnes pour soëurs.
[Ado1774c A15] D. quelles sont Les qualittés requises que tous maçons
et maçonnes doivent apporter En Loge[?]
R. L[’]oreur du vice, et L[’]amour de La vertû.
[Ado1765c A9] D que répresente la tour de Babel?
R L’orguëil des enfants de la terre dont on ne peut se garantir qu’en leur
opposant un coëur discret qui est le caractere d’un vray maçon.
[Ado1765c A11] D que represente L’Echelle de jacob?
R cette echelle est toute mistérieuse les deux montants representent
l’amour de dieu et du prochain les echellons les vertus qui derivent
d’une belle ame et qui sont nécéssaires à tous maçons et maçonnes.
[Ado1765c A12] D comment connoitrai je que vous estes aprentisse
maçonne?
R à mes signes et paroles.
[Ado1765c A20] D à quoi s’apliquent les maçonnes?
R à regler leurs conduites et à former leurs moëurs.
[Ado1761 A19] D : De quelle espece est votre obeissance ?
R : Elle Est libre et volontaire. [Compare with Le Parfait Maçon:
“[Ado1744b A24] D. De quelle espéce est votre obéissance ? R. Elle est
libre & volontaire.”]
[Ado1761 A20] D : A quoi Travaillez vous ?
R : A [me] Rendre aimable Et utile á la société. [Compare with Le Par-
fait Maçon: “[Ado1744b A25] D. A quoi travaillez-vous ? R. A me rendre
aimable & utile dans la société.”]
Second degree:
[Ado1761 C2] D : Comment avez vous Eté Recûe ?
R : par un fruit Et un Ligament.
[Ado1761 C3] D : que Represente le fruit ?
R : La Douceur.
[Ado1761 C4] D : que Represente le Ligament ?
R : L’union de la fraternité.
[Ado1774a C7] Q. Que vites Vous de plus ?
R. L’Etoile d’Orient.
[Ado1774a C8] Q. Que represente cette Etoile ?
R. Celle, qui a conduit les Sages de la Grece et qui conduit dans les
sentiers de la Vertu. [These two questions in part of the ‘Grand Orient’
catechisms.]
[Ado1761 C5] D : que vous a-t-on Appliqué quand on vous à Recuë ?
R : Le Sceau de la maçonnerie. [All other traditions have ‘sceau de la
discrétion’.]
[Ado1761 C6] D : Pourquoy ?
R : Pour m’apprendre que ma Bouche doit Etre Close sur Tous les mys-
teres de la maçonnerie.
[Ado1761 C8] D : qu’avez vous vu En Entrant dans la Loge ?
R : L’image de la Seduction. [Compare with Le Parfait Maçon: [Ado1744b
A17] “D. Qu’avez-vous vû en entrant dans la Loge ? R. L’image de la
séduction.” This question is specifĳic for ‘Grand Orient’ and ‘Candeur’.]
[Ado1761 C9] D : Comment vous En Etes vous Garantie ?
R : Par ma Discretion soutenue des princips Et des loix de la maçon-
nerie. [Compare with Le Parfait Maçon: [Ado1744b A18] “D. Comment
vous en garentirez-vous ? R. Par ma discrétion, soutenue des principes
& des loix de la Maçonnerie.”]
But also:
[Ado1744 C7] D- comment vous en garantires vous[?]
R- Par Les principes de La maçonnerie[.]
[Ado1744 C8] D- quels sont Les principes[?]
R- Les vertus[.]
[Both forms are found in later catechisms from the ‘Grand Orient’ fam-
ily, the second also in the ‘Candeur’ tradition.]
[Ado1761 C10] D : qui vous a fait Compagnonne ?
R : Ma Truelle Et la vertu. [idem.]
[Ado1744 C10] D- á quoy serven[-]t[-]ili[?] [= ils, i.e. “ma truelle et la
vertu”.]
R- á Eciter dans mon Ceour des sentiment[s] d’honneur et de probitée[.]
[Ado1761 C11] D : quelle est L’embleme de la vertu Truelle ?
R : Comme la Truelle sert a Remuer Et a Tirer les sceaux du secret, de
même Elle m’apprend a Remuer Et Retirer de mon ame les sentimens
D’honneur Et de vertus Et a les Employer de façon qu’il Eleve un Edifĳice
de la plus noble societé.
[Ado1765a C3] D … A quoy sert la Trüelle
R … elle sert á foüiller dans les replis du coeur [à] en détruire cequi est
vitieux, comme allies [= à lier] les moeurs des freres et soeurs par des
sentiments de la plus belle ame aussi fermement qu’elle lie les pierres
entre elles
[All three versions only in the ‘Grand Orient’ tradition, except for the
fĳirst which is also found in the ‘Candeur’ family.]
486 appendix f
[Ado1744 C22] D- Donneé moy Le signe de Compagnon[!]

R- L’on donne Le signe[.] [More or less the basic form in all traditions
is the most common form here too.]
[Ado1761 C21] D : quel Est le principal point de la maçonnerie ?
R : C’est de se Rendre heureux les uns les autres.
[Ado1744 C21] D- Comment Parvient on a cette félicitée[?]
R- Par L’union des vertus. [Compare Le Parfait Maçon: [Ado1744b A16]
“D. Comment parvient-on à cette félicité ? R. Par l’union des vertus.”]
[Ado1761 C13] D : qu’entendez vous par le mot Eva ?
R : Il me Rappelle mon origine ce que je suis, Et ce que je dois Etre pour
parvenir au comble de la felicité. [Compare Le Parfait Maçon: [Ado1744b
A22] D. Qu’entendez-vous par ce mot [Ahadam] ? R. Il me rappelle mon
origine, ce que je suis, & ce que je dois être pour parvenir au comble de
la félicité.” This question not in ‘Clermont’, ‘Gages’, ‘Brunswick’, ‘Guil-
lemain’ and ‘Third’.]
[Ado1761 C14] D : Ou avez vous Eté Recue Compagnonne ?
R : Dans un Jardin Delicieux arrose par un fleuve.
[Ado1761 C16] D : Comment en furent ils Chassés ?
R : Par leur Désobeissance.
[Ado1744 C16] D- que vites vous dans ce jardin [d’Eden][?]
R- L’arbre de La science, du Bien et du mal[.]
[Ado1761 C19] D : que vous apprend cet arbre?
R : que Tout Bon maçon doit fuir le vice Et chercher La vertu.
[Ado1765a C13] D … Que signifffĳie cet arbre ?
R … il m’apprend à fouler aux pieds, les passions et à marcher dans les
sentiers de la vertu
[Ado1765c C14] D que nous répresente cet arbre?
R L’homme qui se laisse seduire par Eve, ce qui nous a assujettit à la
mort.
[Three of the answers found in the ‘Grand Orient’ family. The ques-
tion is not found in the ‘Clermont’, ‘Gages’, ‘Brunswick’ and ‘Candeur’
families.]
[Ado1761 C20] D : que Represente le fleuve ?
R : La Rapidité des passions humaines que l’on ne peut arreter qu’en
devenant maçon.
Third degree:
[Ado1761 M1] D : Etes vous maitresse ?
R : J’ai monté L’Echêle misterieuse.
[Ado1744 M2] D- que Representens Les deux montant de cette échelle[?]
R- L’amour de Dieu et du prochain[.] [Not in ‘Clermont’ and ‘Gages’,

but in the rest.]
[Ado1744 M3] D- que Representent Les cinq échellon[s ?]
R Sagesse, Prudence, Candeur[,] charité et vertu. [‘Grand Orient’ only.]
[Ado1744 M4] D- ou áves vous éteé Resue Maitre[?] [Normally:
Maîtresse.]
R au pied du sacrifĳice de Noé[.] [This question not in ‘Clermont’ or any
of its sub-families. In the ‘Third’ tradition the corresponding question
in the second degree.]
[Ado1761 M4] D : Que Represente le Tableau de la Loge ?
R : L’arc En ciel, le sacrifĳice D’abraham, L’arche de Noë sur le mont
Tara, la Tour de Babel, L’embrasement de Sodome, la femme de Loth
changeé En statue de sel, le someil de Jacob, les onze Etoiles, le soleil, la
Lune, Joseph Dans la Citerne, les quatres parties du monde.
[Ado1761 M5] D : que Represente l’arc En Ciel ?
R : L’alliance que Dieu fĳit avec Noë, Et sa famille, et les cinq couleurs pri-
mitives Reunies Ensemble, nous Démontrent l’union de la fraternite.
[Ado1761 M6] D : que Represente le sacrifĳice de Noë ?
R : La Gratitude et la Reconnoissance que Noë Eut envers Dieu apres
le Déluge.
But there is also a form in two questions:
[Ado1774b M7] D. que represente le Sacrifĳice de Noë
R. Le Sacrifĳice de gratitude et de Réconnoissance apres le Deluge.
[Ado1774b M8] D. que nous aprend ce Sacrifĳice
R. que nous deVons rendre grace au grand maitre Supreme, des dons
qu[’]il luij à plut de rependre Sur nous.
[Ado1774a M5] Q. Que produit Votre Travail ?
R. Un Coeur droit et sage.
[Ado1774a M6] Q. Quelle Recompense en avez vous reçû ?
R. La Truelle et [= de] l’Ordre.
[Ado1774a M7] Q. A quoi sert-elle ?
R. A fouiller dans notre Ame, et à en ôter tout Panchant dereglé. [The
preceding three questions only in a few ‘Grand Orient’ catechisms.]
[Ado1761 M8] D : que Represente L’arche de Noë ?
R : le Coeur de l’homme agité par les passions comme L’arche l’étoit par
les Eaux du Déluge. [The italicized text is also in ‘Candeur’.]
[Ado1761 M9] D : que Represente la Tour de Babel ?
R : L’orgueil des Enfans de la Terre.
[Ado1761 M10] D : que presentez [= Qu’opposés] vous à L’orgueil ?
R : Le caractere Et le Coeur des macons Eclairés par les principes de la
maconnerie.
488 appendix f
[This two-question form (M9 – M10) is characteristic for the ‘Grand

Orient’ family.]
[Ado1761 M11] D : que Represente L’embrasement de Sodome ?
R : La vengeance Celeste duë aux parjures, et le feu que Dieu Lançat
sur ces villes Infames nous apprend que nous ne Dévons jamais nous
Ecarter du Chemin de la Vertû.
[Ado1761 M12] D : que nous apprend la femme de Loth Changée En
statue de sel ?
R : Elle nous apprend que notre curiosité ne doit point penetrer dans les
misteres qui nous doivent être Cachés.
[Ado1761 M13] D : que Representent le Soleil Et la Lune ?
R : Le Pere Et la mere de Joseph, qui rendirent Justice a ce Bon maçon
des Loix de la fraternité qu’il avoit si Genéreusement Exercé Envers Les
freres.
[Ado1761 M14] D : que Represent[ent] les onze Etoiles ?
R : les onzes freres de Joseph En Egipte.
[Ado1761 M15] D : que Represente Joseph dans la Citerne ?
R : que plus l’on Est abaissé, Et plus l’on s’elève par [les] vertus, Et que
nous devons soufffrir avec patience les persecutions qui nous arrivent.
[Ado1761 M16] D : que nous Represente le sommeil de Jacob ?
R : La paix Et la Tranquilité, que les maçons et maçonnes conservent
En Loge.
Also:
[Ado1774a M26] Q. Que represente le sommeil de Jacob ?
R. La Paix et la Tranquillité, que doivent regner en Loges.
[Ado1761 M17] D : que signifĳient les quatres parties du Monde ?
R : qu’un Bon maçon, par ses moeurs, et vertûs se fait Distinguer par
toutte la Terre.
[This question characteristic for ‘Grand Orient’, but with a number of
diffferent answers:]
[Ado1765a M14] R…. Que les Maçons et maçonnes doivent se rendre
àgréables en tant de Climats.
[Ado1774a M30] R. Que nous devons toujours étre prets à sécourir nos
Frères et nos Soeurs quelques eloignés qu’ils soient de nous.
[Ado1774c M20] R. elle nous representent qu’en quelque partie de la
terre que nous soyons nous devons nous faire admirer par nos mœurs
et nos vertus.
[Ado1761 M20] D : que Represente le Sacrifĳice D’abraham ?
R : L’obeissance Et la Resignation à la volonté de Dieu.
[Ado1774h M20] D. Qui fut le fondateur de l’Arche ?
R. Noé[,] restaurateur du genre humain. [All older texts from this tradi-
tion have some deviation from this, which is nevertheless the standard
‘Grand Orient’ form.]
[Ado1774b M21] D. Pourquoij la fĳit il.
R. pour Se preserver des Eaux du delluge. [This question only in a
few texts from the ‘Grand Orient’ family, and then always the short
answer.]
[Ado1761 M19] D : Combien mit il de Tems a le Batir ?
R : Cent ans qui Est le Tems que doit Durer une Loge Bien Composez. [This
short form of the answer specifĳic for the ‘Grand Orient’ family.]
[Ado1774c M22] D. de quel ordre Le fĳit il
R. De L[’]ordre du grand maitre supreme. [This question only in a
few texts from the ‘Grand Orient’ family, and then always the short
answer.]
[Ado1774a M33] Q. De quel bois étoit-elle ?
R. De Cedre, qui par son Incorruptibilité nous apprend á ne nous point
laisser corrompre. [This question is only in a few texts from the ‘Grand
Orient’ family, and then always the short answer.]
Also:
[Ado1774b M22] D. De quel Bois ètoit elle Construite.
R. De Bois de Cedre qui est incorruptible.
[Ado1774b M23] D. que nous aprend cette construction.
R. que rien ne doit corrompre le Coeur d’un Vraije Maçon. [This two-
question form is only in the ‘Grand Orient’ tradition.]
[Ado1761 M21] D : Combien L’arche de Noë avoit il D’Etages ?
R : quatre, savoir dans celui d’en bas Etoient les animaux quadrupes,
qui nous apprend que nous devons fouler aux pieds les passions. dans
le second Etoient les animaux domestiques ; dans le Troisieme [Noë
et] sa famille. dans le quatrieme les oyseaux qui [par] leur Ramage
melodieux nous apprennent que nous devons Elever nos penseés au
grand maître suprê[me.] [In this tradition: four floors described in one
question.]
[Ado1774a M35] Q. Comment étoit-elle eclairée ?
[R.] Par une seule Fenétre menagée dans le Comble. [This question only
in a few texts from the ‘Grand Orient’ family, and then always this short
answer.]
[Ado1774a M36] Q. Quel étoit sa Longeur ?
R. De 300 Coudées.
[Ado1774a M37] Q. Sa Largeur ?
R. Cinquante.
490 appendix f
[Ado1774a M38] Q. Sa Hauteur ?

R. Trente.
[These questions are only in a few texts from the ‘Grand Orient’
family, and then always in this three questions form, without moral
interpretation.]
[Ado1774a M39] Q. Quelle Forme avoit le Plancher ?
R. Egue [= egale] et bien applanie, ce qui Nous apprend, que Nous dev-
ons étre toûjours de la meme humeur. [This question is only in a few
texts from the ‘Grand Orient’ family, and then always this form.]
[Ado1761 M22] D : pourquoi noë fĳit il Enduire L’arche de Bithume En
dedans ?
R : Pour resister aux fureurs des Eaux, Et pour nous apprendre que nous
devons Enduire en dedans nos coeu[rs] de force, Et discretion pour
resister aux Regards avides des Profanes.
Also:
[Ado1774a M40] Q. De quoi étoit-elle enduite ?
R. De Bitume par dehors pour resister à la Fureur des Eaux et de Ciment
en dedans, signe precieux de l’Amitié et de l’Union, qui regne entre les
Frères et Soeurs.
[Ado1765c M17] D Ou réposa l’arche aprés le deluge [?]
R Sur le mont arrera en armenie. [This short answer is characteristic for
the ‘Grand Orient’ family.]
[Ado1774c M31] D. qui sortit Le premier de L[’]arche
R. un corbeau qui s[’]arretta aux marecages, simbolle d[’]un feaux
maçon, peu attentif aux Loix de La maconnerie. [This question is only
in a few texts from the ‘Grand Orient’ family, and then virtually always
in this form.]
[Ado1774c M32] D. qui sortit Le second [?]
R. une Colombe qui revint peu de temps aprés, raportant a son Bec un
rameau d[’]olivier qui fĳit Connoitre a noel que Les Eaux du deluge Etoi-
ent retirés.
[Ado1774c M33] D. que represente La Colombe [?]
R. elle est La simbolle du veritable maçon et de la veritable maçonne
active a se trouvér En Loge avec ses freres et sœurs, ecoutér Les instruc-
tions que L[’]on y fait, et en profĳitter. [These two questions are only in
a few texts from the ‘Grand Orient’ family, and then often in this two-
question form.]
[Ado1761 M24] D : qui fut L’inventeur de la Tour de Babel ?
R : Le Cruel Nembrot.
[Ado1761 M25] D : quel En fut le projet ?
R : L’orgueil …
But also:
[Ado1774h M32] D. Qui en fĳit le projet ?
R. L’Orgueil des hommes qui pretendoient par là se faire un nom distin-
gué parmi les autres hommes pour passer à la postérité, à bâtir un Rem-
part afĳin de s’opposer à la vengeance Céleste, mais leur éfffort fut inutile.
[Ado1761 M26] D : quel En fut le ciment ?
R : les passions Déregleés [‘des hommes’ missing: characteristic for this
tradition]. [In the other traditions the answer “Les passions déregleés
des hommes” is given to the question: “Quelles en furent les pierres ?”,
while the answer to this question is: “Le poison de la discorde”. In other
words, in this tradition we fĳind two questions combined: the question
of the one with the answer of the other.]
[Ado1761 M27] D : qui a causé la Déstruction de la Tour ?
R : La Confusion des Langues. [Compare Le Parfait Maçon: [Ado1744b
C14] D. Qui est-ce qui a causé la destruction de la tour ? R. La confusion
des langues.]
[Ado1774a M23] Q. Que devient-elle ?
R. Le Repaire [“et l’habitation” missing: specifĳic for this tradition] des
Bêtes féroces et des plus Vils Insectes. [This question only in a few texts
from this tradition.]
[Ado1761 M28] D : que nous apprend cet Evenement ?
R : Il nous apprend, que sans la Religion, L’homme n’est que foiblesse
Et neant.
[Ado1761 M29] D : que nous apprend il Encore ?
R : que sans l’union Et L’intelligence des ames la Belle harmonie ne peut
subsister dans la societé. [Compare with Le Parfait Maçon: “[Ado1744b
C15] D. De quoi nous instruit cet événement ? R. Il nous apprend que
sans la religion, l’homme n’est que foiblesse & néant. [Ado1744b C16]
D. Que nous apprend-il encore ? R. Que sans l’union & l’intelligence des
ames, l’harmonie de la société ne peut subsister.”]
[Ado1774h M36] D. Comment l’intelligence fut elle rétablie ?
R. Par l’union, la paix, l’amitié, la concorde, & la charité, vertus qui
doivent regner entre les freres & sœurs. [This question is only in this
tradition, but with a rather large varability, including:]
[Ado1772a M20] D. Comment fut elle [= la tour] anneantie ?
R. Par la paix et la Concorde entre les fff et les Sœurs.
[Ado1774c M41] D. Comment reconnoitrais je que vous etes maitresse [?]
R. par le signe contresigne, et le mot. [This question is not in ‘Clermont’
and its sub-families, nor in ‘Candeur’. Also in ‘Grand Orient’ it pops up
492 appendix f
only in 1774, wherefore it may have been borrowed from the ‘Third’
tradition.]
[Ado1761 M31] D : Donnez moi le signe ?
R : passer le petit doigt de la main droitte sur le sourcil de L’oeuil Droit.
[Rest: ‘Clermont’ !]
Also:
[Ado1765c M19] D Donnés moi le signe de maitresse ?
R On porte le doigt du milieu de la main droite sur l’oreille du même
coté.
Réponse au signe [:] Porter le même doigt de la main gauche sur la
bouche.
[Ado1774h M39] D. Que represente ce signe ?
R. La vûe. [This question is only in a few texts from this tradition.]
[Ado1774h M40] D. Donnez moi le contre signe ?
R. C’est de se prendre réciproquement les deux premiers doigts de la
main droite par le bout le pouce dessus les autres doigts fermés.
[Ado1774h M41] D. Que represente le contre signe ?
R. Le Toucher. [These two questions in a few texts from this tradition
only.]
[Ado1761 M32] D : Donnez moi L’attouchement ?
R : presser avec le pouce Et le premier doigt la Troisieme phalange de
L’index de Celui qui Demande le signe d’attouchement. [In the other
traditions not only the index fĳinger, but also the middle fĳinger is pressed
with the thumb.]
The ‘Third’ Tradition
[Ado1772 / Ado1779b, Ado1772b, Ado1772c, Ado1779e, Ado1779f].

First degree:
[Ado1772 A1] D. Etes-vous Maçonne ?
R. Oui, je le crois.
[Ado1772 A2] D. Pourquoi ne dites-vous pas que vous en êtes sûre ?
R. C’est qu’une Apprentive n’est sûre de rien. [Same as ‘Grand
Orient’.]
[Ado1772 A4] D. Comment avez-vous été introduite en Loge ?
R. Privée de la lumiere.
[Ado1772 A5] D. Pourquoi ?
R. Pour m’apprendre à vaincre toute curiosité pour parvenir à nos mysteres.
[Ado1772 A6] D. Avant d’entrer en Loge, qu’a-t-on exigé de vous ?
R. Trois gages, une boucle d’oreille, une manchette & une jarretierre.
R. Pour m’apprendre à avoir la confĳiance aux Maçons & Maçonnes.
[Ado1772 A10] D. Comment connoîtrai-je que vous étes Apprentive ?
R. Par mes signes & mes paroles. [Same as ‘Grand Orient’.]
[Ado1772 A3] D. Où avez-vous été reçue Apprentive ?
R. Dans un lieu où étoit représenté le Paradis terrestre.
[Ado1772 A15] D. Où avez-vous été reçue ?
R. Dans le jardin d’Edem, que Dieu donna à Adam & Eve.
[Ado1772 A16] D. Avez-vous eu de la peine d’entrer dans ce jardin.
R. Oui, il m’a fallu passer plusieurs fortes épreuves.
[Ado1772 A17] D. Qu’avez-vous vu dans ce jardin ?
R. L’arbre de la séduction & un fleuve qui l’arrosoit. [In other traditions
also parallel questions in the second degree.]
[Ado1772 A18] D. Que représente cet arbre ?
R. La rapidité des passions qui ont innondé le genre-humain, dont on
ne peut se garantir qu’en y opposant les vertus des Francs-Maçons.
[Ado1772 A19] D. Que représente le Frere terrible ?
R. L’Ange exterminateur qui chassa nos premiers peres du Paradis ter-
restre. [‘Brunswick’, but there in the third degree.]
Second degree:
[Ado1772 C1] D. Etes vous Compagnonne ?
R. Prenez-moi à l’épreuve.
[Ado1772 C2] D. Pourquoi vous êtes-vous fait recevoir Compagnonne ?
R. Pour connoître la vertu & la pratiquer.
[Ado1772 C3] D. Comment avez vous été reçue Compagnonne ? R. Par
un fruit & un ligament. [Ado1772 C4] D. Que représentent-ils ?
R. La douceur & l’union de la fraternité. [The italicized part ‘Third’, the
rest ‘Grand Orient’. Specifĳic is also that in the other traditions there are
two questions here, one about the fruit and the other about the liga-
ment, whereas these are here combined.]
[Ado1772 C5] D. Où avez-vous été reçue Compagnonne ?
R. Dans l’arche de Noé. [In the second degree also in Ado1802. The cor-
responding question in the third degree in the ‘Grand Orient’ and the
mixed traditions, including Ado1802.]
[Ado1772 C6] D. De quel bois est-elle construite ?
R. De cedre, pour nous marquer l’incorruptibilité de nos moeurs. [Also
in a few catechisms from the ‘Clermont’ tradition and in Ado1802.]
494 appendix f
[Ado1772 C7] D. Avez-vous eu de la peine à y entrer ?

R. Oui, il m’a fallu passer par plusieurs épreuves.
[Ado1772 C8] D. Qui sont-elles ?
R. Le feu & l’aspect de la mort ; le feu, pour me purifĳier de mes défauts ;
l’aspect de la mort, pour me faire ressouvenir comme elle est entrée
dans le monde par le péché de nos premiers Parens. [This form is also
in Ado1779b and Ado1802.]
[Ado1772b C8] D. quélles sont elles.
R. le feu, et l’aspect de la mort.
[Ado1772b C14] D. que represente l’epreuve du feu oû vous avés passé.
R. que toutes les actions de la maçonnerie étant pures, il a falû me puri-
fĳier du vieil homme, et me revetir du nouveau
[Ado1772b C15] D. pourquoi l’aspect de la mort.
R. pour m’apprendre comme elle est entreé dans le monde, et que la
sçience de la maçonnerie étoit necessaire depuis ce temps là. [This ver-
sion also in Ado1807, Ado1807a and Ado1855a.]
[Ado1772 C9] D. Apres avoir subi toutes ces épreuves, qu’avez-vous vu ?
R. L’étoile d’Orient, pour me conduire dans le sentier de la vérité.
[Ado1772 C10] D. Que vous a-t-on fait ensuite ?
R. L’on m’a fait approcher aux pieds du trône, où l’on m’a fait renouvel-
ler ma promesse.
[Ado1772 C11] D. Comment étiez-vous ?
R. Sous le poids d’une chaîne, & j’ai promis de quitter le vice, de suivre
la vertu, & de ne jamais avaler des pepins de pomme, comme étant le
germe de la semence du fruit défendu.
[Ado1772 C12] D. Que vous a-t-on fait ensuite ?
R. On m’a posé le sceau de la discrétion, pour que ma bouche soit à
jamais fermée à la médisance & à la calomnie.
[Ado1772 C14] D. Donnez-moi le signe de Compagnonne.
(On le donne.) [The common form in all traditions.]
[Ado1772 C16] D. Que signifĳie le signe à l’oreille ?
R. Qu’elles doivent s’ouvrir à tout ce qui peut nous édifĳier, & se fermer
à tout ce qui peut nous corrompre.
[Ado1772 C17] D. Que signifĳie celui de dessus la bouche ?
R. Pour nous apprendre à l’avoir toujours fermée à la médisance.
[Ado1772 C19] D. Quels sont les principaux devoirs des Maçons &
Maçonnes ?
R. De se rendre heureux les uns les autres.
[Ado1772b C10] D. que represente l’arbre. [This question ‘Grand Ori-
ent’; within ‘Third’ also in Ado1772 A18 (see above) and with the same
answer as here Ado1772c A18.]
R. la perte de notre premiere innocence.

[Ado1772b C11] D. que represente le fleuve
R. la rapidité des passions qui inondent le genre humain, et dont on ne
peut se garantir qu’etant maçon. [This question ‘Grand Orient’; within
‘Third’, with more or less the same answer as here, also in the fĳirst
degree of Ado1772 A18 (see above) and Ado1772c A19.]
Third degree:
[Ado1772 M1] D. Etes-vous Maîtresse-Maçonne ?
R. Je sais monter l’échelle. [‘Clermont’.]
[Ado1772 M2] D. Que signifĳie cette échelle ?
R. La communication qu’il y a du ciel à la terre par la pratique des
vertus.
[Ado1772 M3] D. Quelles sont ces vertus ?
R. Les trois vertus chrétiennes & les quatre vertus morales.
[Ado1772 M4] D. Quelles sont les vertus chrétiennes ?
R. Espérance, foi & charité.
[Ado1772 M5] D. Quelles sont les vertus morales ?
R. La justice envers le prochain, la force pour supporter les maux qui
[nous] arrivent, la prudence pour guider nos actions, & la tempérance
pour mettre un frein aux passions qui nous dominent.
[These four questions M2 – M5 are specifĳic for the ‘Third’ tradition.]
[Ado1772 M6] D. Où est posée la base de cette échelle ?
R. Sur la terre, qui est le marchepied du Créateur. [‘Clermont’.]
[Ado1772 M7] D. Sur quoi est appuyé ce sommet ?
R. Sur la droite du Seigneur, séjour de la félicité. [‘Clermont’.]
[Ado1772 M8] D. Lorsque vous avez eu monté l’échelle, qu’avez-vous
fait ?
R. J’ai renouvellé mes engagemens : après cela on m’a conduit au
travail.
[Ado1772 M9] D. Qu’a produit votre travail ?
R. Un coeur pur & fĳidele.
[Ado1772 M10] D. Quelle récompense avez-vous reçu ?
R. La truelle de l’Ordre.
[Ado1772 M11] D. A quoi sert-elle ?
R. A fouiller dans l’intérieur de nos consciences, pour y découvrir & en
chasser les penchans déréglés.
[Ado1772 M12] D. Comment connoîtrai-je que vous êtes Maîtresse ?
R. A ma parole, signe & attouchement.
[Ado1772 M15] D. Donnez-moi le signe ?
496 appendix f
(on le donne) [Le signe se fait en passant le petit doigt de la main droite
sur l’oeil gauche.] [Rest: ‘Clermont’.]
[Ado1772 M16] D. Que signifĳie le signe ?
R. Que tout ce qui frappe nos yeux doit servir à nous faire connoître la
grandeur de l’Etre Suprême.
[Ado1772 M17] D. Donnez-moi l’attouchement ?
(on le donne) [L’attouchement se fait en tenant le doigt index & le
doigt du milieu à côté l’un de l’autre ; & en cet état, celui à qui on donne
l’attouchement en fait autant ; puis on se prend réciproquement les
deux doigts, observant de mettre le pouce dessus le doigt de l’autre, ce
qui forme une espece de bonne foi.] [Rest: ‘Clermont’.]
[Ado1772 M18] D. A quoi sert l’attouchement ?
R. A nous faire connoître & renouveller le traité d’union & de paix entre
nous. [This question is only in this family.]
[Ado1772 M20] D. Soeur inspectrice, avez-vous payé les Apprentives,
les Compagnonnes & les Maîtresses ?
R. Vénérable, tout le monde est payé. [This question is specifĳic for this
tradition.]
A number of questions is found in this family only in Ado1772b:

[Ado1772b M3] D. de quel bois etoit elle [l’échelle].
R. de bois de Cedre. [The next question is about Noah’s Ark, and in the
other traditions, this question too is posed about that Ark, rather than
about Jacob’s ladder.]
[Ado1772b M4] D. de quoi etoit enduite l’arche
R. de bitume en dedans, et de Ciment en déhors, Signe precieux de
l’union des maçons en loge.
[Ado1772b M5] D. combien avoit elle d’Etages.
R. Trois, un en bas ou etoient les animaux immonde, qui apprend aux
maçons a fouler aux pieds cequi fait les delices des profanes, un au
milieu qui leur apprend de garder les vertus de la maçonnerie dans le
coeur, un en haut oû sont les oiseaux, qui par leur ramage melodieux
apprend aux maçons á rendre á l’architecte des humains des efffets
dignes de sa misericorde. [It has three floors and one question.]
[Ado1772b M6] D. que represente le tableau de la loge.
R. l’arc en Ciel, le sacrifĳice de noé, le sacrifĳice d’abraham, l’embrazement
de Sodome, la femme de loth changeé en Statuë de Sel, le Soleil, la lune,
les onze Etoilles, Joseph dans la Citerne. [‘Grand Orient’.]
[Ado1772b M7] D. que represente l’arc en Ciel.
R. Signe de paix avec les hommes.

[Ado1772b M8] D. le Sacrifĳice de noé [?]
R. action de grace.
[Ado1772b M9] D. celuy d’abraham [?]
R. obeissance. [‘Grand Orient’ and ‘Gages’. Missing of ‘et la resignation
à la volonté de Dieu’ is characteristic of Ado1772b and ‘Gages’.]
[Ado1772b M10] D. l’embrasement de Sodome [?]
R. punition duë aux parjures. [Shortened form of ‘Grand Orient’.]
[Ado1772b M11] D. La femme de Loth [?]
R. que toute vaîne curiosité merite d[’]être punie.
[Ado1772b M12] D. Le Soleil, la lune, les onze Etoilles, Joseph dans la
Citerne.
R. le pere, la mere, les onze freres de Joseph qui rendent hommage a ce
bon maçon des loix de la maçonnerie qu[’]il Exerçe envers eux. [‘Grand
Orient’.]
[Ado1772b M17] D. oû se repôse l[’]arche.
R. Sur le mont oreb en armenie.
Mixed Families

[Ado1778, Ado1781, Ado1785, Ado1786, Ado1806, Ado1810, Ado1820,
Ado1820a, Ado1820b, Ado1860, Ado1886].
First degree:
[Ado1785 A2] D. Etes vous apprentie ? R. Je le crois. [Ado1785 A3] D.
Pourquoy repondez-vous comme si vous n’en étiez pas sure [?]
R. Parcequ’il est de la foiblesse de mon sexe de douter de tout [‘Clermont’]
et que d’ailleur une apprentie n’est jamais sure de rien.
[Ado1785 A4] D. Comment avez vous été introduite en loge ?
R. Les yeux bandés po[ur] m’apprendre qu’avant de parvenir à la con-
noissance des Sublimes misteres, il faut vaincre toute curiosité. [In the
‘Grand Orient’ tradition, this is a separate questrion, ‘Clermont’ does
not have it.]
[Ado1785 A9] D. Que represente la tour de babel ?
R. L’orgueil des Enfans de la terre dont on ne peù se garantir qu’en luy
opposant un cœur, discret, appanage des macons. [‘appanage’ is spe-
cifĳic for ‘Candeur’, rest: ‘Grand Orient’.]
[Ado1785 A10] D. Que represente l’Echelle de Jacob ?
498 appendix f
R. Cette Echelle est toute misterieuse : les deux montans representent

l’amour de Dieu et du prochain, et les échellons les vertus qui derivent
d’une belle ame. [‘Grand Orient’]
Second degree:
[Ado1785 C2] D. Comment avez-vous été recuë compagnonne ? R. Par
un fruit et un ligament. [Ado1785 C3] D. Que signifĳie le fruit ?
R. La Douceur[,] vertu des maçons. [The italicized part ‘La Candeur’, the
rest ‘Grand Orient’.]
[Ado1785 C4] D. Que signifĳie le ligament ?
R. L’union de la fraternité [‘Grand Orient’], et la force de l’amitié qui n’a
pour baze que la Vertu [‘Clermont’].
[Ado1786 C5] D qu’avez vous vû en entrant.
R L’image de la séduction. [Further only in ‘Grand Orient’.]
[Ado1785 C5] D. Comment vous en garantirez vous ?
R. Par les principes de la Maconnerie.
[Ado1785 C6] D. Quels sont ces principes ?
R. Les Vertus.
[These two questions ‘Grand Orient’.]
[Ado1785 C7] D. Qui vous à fait Compagnonne ?
R. Ma Truelle et ma vertu. [‘Grand Orient’.]
[Ado1785 C8] D. A quoy sert la truelle ?
R. A réunir dans le cœur les Sentimens d’honneur et de probité. [‘Grand
Orient’]
[Ado1785 C9] D. Que vous à t on appliqué l’orsqu’on vous à reçue
Mac[on]ne
R. Le Sceau de la discretion pour m’apprendre que ma bouche doit se
taire sur les misteres de la maconnerie.
[Ado1786 C11] D. Ou avez vous été reçue Compagnonne ? [‘Grand
Orient’.]
R. Dans un Jardin delicieux arrosé d’un fleuve.
[Ado1785 C12] D. Pourquoy en furent-ils chassés ?
R. Pour leurs désobeïssance. [Rest: ‘Grand Orient’.]
[Ado1785 C13] D. Que vite vous dans ce jardin ?
R. L’arbre de la science du bien et du mal arrosé d’un fleuve. [The itali-
cized text: ‘Third’, but there in the fĳirst degree. Rest: ‘Grand Orient’.]
[Ado1785 C14] D. Que represente le fleuve ?
R. La Rapidité des passions humaines qu’on ne peut arrêter qu’en deve-
nant Maçon. [‘Grand Orient’.]
[Ado1785 C15] D. Que Signifĳie le mot Eva mis à chaque coté du tableau ?
R. Il me rappele mon origine, ce que je suis et ce que je dois être.

[‘Grand Orient’.]
[Ado1785 C17] D. Quel est le principe des macons, et maconnes ?
R. De se rendre heureux les uns et les autres.
[Ado1785 C18] D. Comment parvient-on à cette félicité ?
R. Par l’union et la Vertu.
[Ado1785 C19] D. Donnez-moy le Signe de Compagnonne ?
R. On le donne. [The common form in all traditions.]
Third degree:
[Ado1785 M1] D. Etes vous Maitresse ?
R. J’ay monté l’echelle misterieuse. [‘Grand Orient’.]
[Ado1785 M2] D. Que vous representent les deux montans de cette
échelle ?
R. L’amour de Dieu et du prochain.
[Ado1785 M3] D. Que representent les échellons ?
R. Sagesse, prudence, candeur, charité, et vertu. [‘Grand Orient’.]
[Ado1785 M4] D. Comment afffranchirés vous le premier ?
R. Par la candeur, vertu propre d’une belle ame et succeptible de bonnes
impressions.
[Ado1785 M5] D. Comment afffranchirez-vous le Second ?
R. Par la douceur que je dois pratiquer envers les hommes et surtout
envers mes freres et sœures.
[Ado1785 M6] D. Comment parviendrez-vous au 3.eme ?
R. Par la temperance qui m’apprendra à mettre un frein à mes sens et
à fuir tout plaisir déréglé.
[Ado1785 M7] D. Comment arriverez vous au 4.eme ?
R. Par la Verité[,] fĳille cherie de Dieu
[Ado1785 M8] D. Monterez-vous le cinquieme ?
R. J’espere le monter en pratiquant la discretion et le silence sur tout
cequi me sera confĳié.
[Ado1785 M9] D. Que Signifĳie le dernier échellon ?
R. La Charité qui se subdivise en amour de Dieu et du prochain.
[Ado1785 M10] D. Y a t’il d’autres échellons, entre celui de la Discretion
et celui de la charité ?
R. Il y en à sans nombre.
[Ado1785 M11] D. A qui est-il reservé de les connoitre ?
R. A tous bons maçons et maconnes qui ayant appris à monter le pre-
mier échellon, aurons appris à pratiquer les Vertus morales.
[Ado1785 M12] D. Ou est posé la baze de cette Echelle ?
500 appendix f
R. Sur le marche pied du Seigneur (La terre)

[Ado1785 M13] D. Ou parvient le Sommet ?
R. Au trône du Créateur, sejour de la félicité.
[Ado1785 M14] D. Quel est le premier macon, qui a connu cette
Echelle ?
R. Le Patriarche Jacob dans un songe misterieux.
[The questions M4 – M14: ‘Clermont’.]
[Ado1785 M15] D. Ou avez vous été recue maitresse ?
R. Auprès du Sacrifĳice de Nöé. [‘Grand Orient’.]
[Ado1785 M16] D. Que represente le tableau de la loge ?
R. L’arc-en-ciel, Le Sacrifĳice de Nöé : celui d’Abraham : L’arche de Nöé
sur le mont Arrara, la tour de Babel ; L’embrasement de Sodome, la
femme de lóth changée en statue de sel : Le Sommeil de Jacob ; Le soleil,
La Lune, Les Onze étoiles et les quatre parties du monde. [‘Grand
Orient’.]
[Ado1785 M17] D. Que represente l’arc-en-Ciel ?
R. L’alliance que Dieu fĳit avec Nöé et sa famille représenté par cinq
couleurs primitives reunies ensemble que nous demontre l’union de la
fraternité. [‘Grand Orient’.]
[Ado1785 M18] D. que represente le sacrifĳice de Nöé ?
R. La gratitude et la reconnoissance. [Shortened form of ‘Grand Orient’.]
[Ado1785 M19] D. Que represente le sacrifĳice d’Abraham ?
R. [Missing of ‘L’obeissance et’ is characteristic of this tradition] La
résignation à la volonté de Dieu. [‘Grand Orient’.]
[Ado1785 M20] D. Que represente l’Arche ?
R. Le Cœur de L’homme agité par les passions ainsi que l’arche l’étoit
par les eaux du déluge. [With this italicized text: ‘Grand Orient’.]
[Ado1785 M21] D. Connoissez-vous l’arche ?
R. Ouy : Je suis maçonne ; j’ay travaillé dans l’arche et je viens en loge
po[ur] me corriger des défffauts d[e] L’humanité. [‘Clermont’.]
[The order of the previous two questions is inverted, compared to ‘Cler-
mont’ and ‘Brunswick’; ‘Grand Orient’ has only the fĳirst one.]
[Ado1785 M22] D. Qui à construit l’Arche ?
R. Nöé[,] Le restaurateur du genre humain. [‘Clermont’.]
[Ado1785 M23] D. Pourquoy la Construisit-il ?
R. Pour Sauver du deluge lui et Sa famille. [The short ‘Grand Orient’
form.]
[Ado1785 M24] D. Combien dura sa construction ?
R. Cent ans accomplis : ce qui doit faire entendre que l’assemblage
d’une bonne loge est un ouvrage de longue durée. [‘Clermont’.]
[Ado1785 M25] D. Comment l’a t’il batie ?

R. Par l’ordre et sur le plan qu’il en avoit reçu du grand Architecte, et
qu’un bon macon dois renouveller par la pratique des Vertus s’il veut
se sauver de la corruption général. [‘Clermont’.]
[Ado1785 M26] D. Quel bois y employat-il ?
R. Le Cedre[,] qui est un bois incorruptible. [This short answer: ‘Grand
Orient’.]
[Ado1785 M27] D. Combien y avoit-il d’Etages ?
R. Un en bas, un au millieu, et un au dessus.
[Ado1785 M28] D. Que signifĳient ces trois étages chacun en particilier.
R. Celui d’en bas ou étoient les animeaux immondes instruit les maçons
qu’ils doivent se depouiller de toutes leurs passions déréglés, et fouler
aux pieds tout cequi fait les délices d’une profane : celui du milieu
occupé par Nöé et sa famille, no[us] apprend que nos cœurs centre
de no[us] mêmes doivent s’occuper à aimer, proteger, et secourir nos
freres et sœures : Celui d’en haut occupé par les oizeaux dont le melo-
dieux ramage est une louange continuelle au Créateur apprend aux
maçons que toutes leurs pensés ne doivent tendre qu’a célébrer l’Etre
Suprême. [In this family there are three floors and two questions, as in
‘Brunswick’.]
[Ado1785 M29] D. Comment l’arche étoit-elle éclairée ?
R. Par une seule fenêtre, po[ur] nous marquer que toutes les actions des
maçons doivent être éclairées par la seule raison. [‘Clermont’.]
[Ado1785 M30] D. Donnez-moy ses dimensions ?
R. Elle avoit 300. coudées de long, ce qui nous instruit à secourir nos
freres et nos Sœures quelques éloignés qu’ils soient : 50. coudées de
haut po[ur] nous apprendre à employer tous notre credit à faire éclater
leur merite en leur procurant un rang élevé. [This corrupted form
(width lacking, height 50 instead of 30 cubits) specifĳic for the ‘Can-
deur’ family.]
[Ado1785 M31] D. Quélle forme avoient les planches ?
R. Elles étoient toutes égales et bien applanies ce qui designe l’egalité
qui regne entre nous.
[Ado1785 M32] D. De quoi étoit enduite l’arche ?
R. De Bithume en dedans et en dehors. [This extremely short answer is
specifĳic for this tradition.]
[Ado1785 M33] D. Sur quel mont se reposa l’arche ?
R. Sur le mont Arrara ; cequi fait voir que les maçons doivent s’appliquer
à occuper des lieux à l’abri des profanes. [‘Clermont’.]
[Ado1785 M34] D. Quel Oizeau sorti[t] le premier de L’arche ?
502 appendix f
R. Un corbeau qui ne revint point : simbole des feaux freres qui après
avoir connu les innocents plaisirs de la maconnerie se replongent dans
l’abisme des voluptés du siecle. [‘Clermont’.]
[Ado1785 M35] D. Quel oizeau sortit le Second ?
R. La colombe qui rapporta une branche d’olivier[,] vrai portrait de tout
bon maçon qui est en loge comme un ange de paix. [‘Clermont’.]
[Ado1785 M36] D. Que signifĳie la tour de Babel ?
R. L’Orgueuil des enfans de la terre, dont on ne peu[t] se garantir
qu’avec le cœur humble et sincere d’un vrai maçon. [‘Clermont’.]
[Ado1785 M37] D. Qui fut l’inventeur de la tour de babel ?
R. Le cruel Nemrod. [‘Grand Orient’.]
[Ado1785 M38] D. Quel en fut le principe ?
R. L’orgueuil [‘Grand Orient’] de se faire un vain nom, et de s’egaler à
Dieu [‘Clermont’].
[Ado1785 M40] D. Quelles en furent les pierres ?
R. Les passions déréglées des hommes. [‘Clermont’.]
[Ado1785 M41] D. Quelle en étoit la forme ?
R. Une ligne spirale qui dénote la duplicité de ces hommes vains.
[‘Brunswick’.]
[Ado1785 M42] D. A quel point parvint ce monument ?
R. Jusqu’a ce que Dieu envoya la confusion des langues parmi les ouvri-
ers qui se diviserent et se repandirent dans toutes les parties du monde.
[‘Clermont’.]
[Ado1785 M43] D. Que devint ce ridicule Edifĳice ?
R. [“Le répaire et” missing: specifĳic for this tradition] L’habitation des
Jnsectes et des bêtes feroces.
[Ado1785 M44] D. Quelles application doit-on faire de cet évenement ?
R. Respecter les promesses de Dieu ; Esperer en lui seul : ne point enfan-
ter de vains projets de gloire et de fortune ; ne batir que sur des plans
tracés et donnés par la sagesse, et ne fonder les édifĳices que sur la vertu.
[Ado1785 M45] D. Ne Signifĳie t’il rien de plus ?
R. Que la tour de Babel est l’exemple d’une loge mal composée ou[,] sans
l’obeïssance et la concorde, on tombe dans la confusion et le désordre.
[Ado1785 M46] D. Que signifĳie l’embrasement [‘Grand Orient’] de
Sodome ?
R. Que nous devons avoir [en] horreur le crime qui lui attira ce chati-
ment : Les deux terrines enflammés nous retracent l’image éfffrayante
de cette punition. [Modifĳied form of ‘Clermont’.]
[Ado1785 M47] D. Que represente la femme de Loth changée en statue

de sel ?
R. Que la curiosité est le chemin de la perdition.
[Ado1785 M48] D. Que nous representent les onze étoiles ?
R. La Vengeance des onze freres de Joseph qui en voulant se defaire de lui,
lui procurerent son bonheur et son élévation.
[Ado1785 M49] D. Que representent le Soleil et la Lune ?
R. Le pere et la mere de Joseph qui rendirent justice à ce bon macon qui
reçu[t] ses freres avec bonté quoi qu[’]indigné contre eux. [Rest: ‘Grand
Orient’.]
[Ado1785 M50] D. Donnez moy le Signe ?
R. On le donne. [Le signe est de porter le petit doigt de la main droite
au sourcil [‘Grand Orient’] du même coté, pour y repondre on laisse
tomber la main droite sur la cuisse.]
[Ado1785 M53] D. Donnez moi l’attouchement ?
R. On le donne. [L[’]attouchement est, de prendre les deux premiers
doigts et le pouce de la main droite, les deux premiers doi[g]ts de la
même main de l’autre, et appuyer le pouce sur les derniers phalanges
des doi[g]ts.] [‘Clermont’.]
The Mix of ‘Grand Orient’ and ‘Third’ Tradition

[Ado1765h, Ado1802, Ado1807 / Ado1808, Ado1807a].
First degree:
[Ado1807 A1] D. S⸫ Grande-Inspectrice, êtes-vous apprentie Maçonne ?
R. Je le crois, V⸫
[Ado1807 A2] D. Pourquoi dites-vous je le crois ?
R. C’est qu’il est de la prudence humaine de douter de tout [‘Brunswick’],
et qu’une apprentie n’est sûre de rien.
[Ado1807 A4] D. Pourquoi les yeux bandés ?
R. Pour m’apprendre qu’avant de parvenir à la connaissance des sublimes
mystères, il faut vaincre sa curiosité [‘Grand Orient’ and ‘Brunswick’] et
nous faire connaître en même tems l’aveuglement des profanes [‘Grand
Orient’].
[Ado1807 A5] D. Qu’a-t-on exigé de vous avant d’être en Loge ?
R. Trois gages : mes boucles d’oreilles, mes manchettes et mes gants.
[‘Third’]
R. Pour me faire connaître la confĳiance que l’on doit avoir envers les
Maçons et Maçonnes. [‘Third’]
504 appendix f
[Ado1807 A10] D. Que représente la Tour ?

R. L’orgueil et la faiblesse des enfans de la terre, dont on ne peut se
garantir qu’en leur opposant un cœur discret, qui est le caractère d’un
vrai Maçon [‘Grand Orient’].
[Ado1807 A11] D. Que représente l’Echelle de Jacob ?
R. Cette échelle est toute mystérieuse : les deux montans représentent
l’amour de Dieu et du prochain ; et les cinq échelons, les vertus divines
qui dérivent d’une belle âme. [‘Grand Orient’]
[Ado1807 A13] D. Quelles qualités doivent apporter en Loge un bon
Maçon et une bonne Maçonne ?
R. L’horreur du vice et l’amour de la vertu. [‘Grand Orient’]
[Ado1807 A14] D. Comment nommez-vous ceux qui ne sont pas
Maçons ?
R. Profanes ; mais si tous les hommes vertueux sont nos FF⸫, tous les
Maçons sont nos amis. [‘Grand Orient’, but there the addition is usually
a separate question, with ‘frères’ and ‘amis’ reversed.]
[Ado1807 A15] D. A quoi nous appliquons-nous particulièrement ?
R. A régler notre conduite et nos mœurs. [‘Grand Orient’]
[Ado1807 A16] D. A quoi nous reconnaît-on ?
R. A nos mots, signes et attouchemens. [The rest: ‘Grand Orient’.]
[Ado1802 A3] D. Où avés-vous été reçuë Apprentive ?
R. Dans un lieu où etait représenté le Paradis terrestre.
[Ado1802 A15] D. Où avez-vous été reçuë ?
R. Dans le jardin d’Eden, que Dieu donna à Adam et Eve.
[Ado1802 A16] D. Avés-vous eû de la peine à entrer dans ce jardin ?
R. Oui. Jl m’a fallû passer plusieurs fortes épreuves.
[Ado1802 A17] D. Qu’avés-vous vû dans ce jardin ?
R. L’arbre de la séduction, et un fleuve qui l’arrosait.
[Ado1802 A18] D. Que représente cet arbre ?
R. La rapidité des passions qui ont inondé le genre humain, dont on ne
peut se garantir qu’en y opposer les vertus des francs-maçons.
[Ado1802 A19] D. Que représente le frère terrible ?
R. L’ange exterminateur, qui chassa nos premiers pères du Paradis
terrestre.
[The previous six questions: ‘Third’, but only in Ado1802, not in the
other texts of this family.]
[Ado1807 A21] D. De quelle espèce est votre obéissance ?
R. Libre et volontaire. [‘Grand Orient’].
[Ado1807 A22] D. A quoi travaillez-vous ?
R. A me rendre meilleure. [‘Grand Orient’, but ‘meilleure’ specifĳic for
this tradition.]
Second degree:
[Ado1802 C2] D. Pourquoi vous êtes vous fait recevoir Compagnonne ?
R. Pour connaitre la vertu et la pratiquer. [‘Third’, but only in Ado1802]
[Ado1807 C3] D. Comment êtes-vous parvenue [‘Gages’] à ce Grade ?
R. Par un fruit et un ligament. [Ado1807 C6] D. Que représente ce fruit ?
R. La douceur du caractère d’un vrai Maçon. [This italicized text specifĳic
for this tradition, the rest ‘Grand Orient’.]
[Ado1802 C5] D. Où avés-vous été reçuë Compagnonne ?
R. Dans l’arche de Noé. [‘Third’, in this tradition only in Ado1802.]
[Ado1807 C7] D. Que représente le ligament ?
R. L’union de la fraternité. [‘Grand Orient’.]
[Ado1807 C8] D. Où avez-vous été reçue ? [‘Grand Orient’.]
R. Dans un jardin délicieux arrosé d’un fleuve.
[Ado1807 C9] D. Avez-vous eu de la peine à y [i.e. “Dans l’arche de
Noé”] entrer ?
R. Oui, il m’a fallu passer diverses épreuves. [‘Third’.]
[Ado1802 C9] D. Qui sont elles ?
R. Le feu, et l’aspect de la mort. Le feu, pour me purifĳier de mes défauts :
l’aspect de la mort pour me faire souvenir comme elle est entrée dans
le monde, par le péché de nos premiers parens. [‘Third’.]
Also:
[Ado1807 C10] D. Quelles sont-elles ?
R. Le feu, les flammes et l’aspect de la mort.
[Ado1807 C11] D. Pourquoi par le feu ?
R. Comme toutes les actions de la Maçonnerie sont sans tache, il a fallu
me purifĳier du vieil homme, pour me revêtir du nouveau, par l’aspect
de la mort.
[Ado1807 C12] D. Pourquoi par l’aspect de la mort ?
R. Pour me faire ressouvenir comme le péché est entré dans le monde, et
que la science de la mort n’a été utile que depuis ce tems-là. [‘Third’.]
[Ado1807 C14] D. Qu’y vîtes-vous ?
R. L’arbre de la science du bien et du mal. [‘Grand Orient’.]
[Ado1807 C15] D. Que signifĳie cet arbre ?
R. La perte de notre première innocence. [‘Third’.]
[Ado1807 C16] D. Que représente le fleuve ?
R. La rapidité des passions qui inondent le genre humain, et dont on ne
peut se garantir qu’en y opposant les vertus d’un vrai Maçon. [‘Third’.]
[Ado1807 C17] D. Que représente la mort et Eva ?
R. Cela nous rappelle notre origine, c’est-à-dire, ce que nous sommes et
ce que nous deviendrons. [The change of ‘mot’ into ‘mort et’ already in
Ado1774b C15 (compare also Ado1774a C20 and Ado1765d C13).]
506 appendix f
[Ado1807 C18] D. Que vous a-t-on fait voir après ?

R. L’étoile d’Orient.
[Ado1807 C19] D. Que représente-t-elle ?
R. La fĳigure de celle qui a conduit les rois mages ; et qu’en la suivant,
elle me conduira dans les sentiers de la vertu, et me fera éviter les mal-
heurs que la mort spirituelle nous a produits. [The italicized part specifĳic
for this tradition, the rest of these two questions is similar to what is
found in some ‘Grand Orient’ catechisms.]
[Ado1807 C20] D. Qu’a-t-on fait de vous, après ?
R. L’on m’a conduit au V⸫ par cinq pas, en partant du pied droit.
[Ado1807 C21] D. Qu’a-t-il fait de vous ?
R. Il m’a mis une chaîne sur le cou, et m’a fait prêter mon obligation.
[Ado1807 C22] D. Que représente cette chaîne ?
R. Elle est bien diffférente de celle qui enchaîne les voluptueux ; elle
nous lie d’une union et d’un amour dignes du Grand-Maître, qui est
Dieu.
[Ado1807 C23] D. Que fesiez-vous dans cette posture ?
R. Je ratifĳiais mon obligation.
[Parallel texts to these four questions are only in the ‘Grand Orient’ and
the ‘Third’ tradition.]
[Ado1807 C25] D. Comment se fait votre signe ?
R. En prenant l’oreille droite avec le petit doigt et le pouce de la main
droite.
[Ado1807 C26] D. Comment y répond-on?
[R.] En posant l’index et le doigt du milieu de la main droite sur la
bouche, le pouce sous le menton, les autres doigts ployés. [These
answers to these two questions are also in Ado1807a.]
[Ado1807 C27] D. Que signifĳie le premier ?
R. Que notre oreille ne doit s’ouvrir qu’à ce qui peut nous édifĳier, et se
fermer à tout ce qui peut nous corrompre. [‘Third’.]
[Ado1807 C28] D. Que signifĳie le second ?
R. Que notre bouche doit toujours être fermée à la médisance et à la
calomnie. [‘Third’.]
[Ado1807a C32] D. quel Est Le Mot de passe
R. Lamosa Banctanie
[Ado1807a C33] D. que Signifĳient ces Mots
R. ils Signifĳient que je n’ay peché que parce que vous m’aviés abandon-
née. [These two questions are also in the third degree of ‘Gages’ and
Ado1802. Not in 1807. This password and its meaning are in the second
degree also in ‘Guillemain’.]
[Ado1807 C31] D. Quel doit être le premier devoir des Maçons et des
Maçonnes ?
R. Celui de se rendre heureux les uns et les autres. [‘Third’.]
[Ado1807 C32] D. Comment y parvient-on ?
R. Par l’union et la concorde.
Third degree:
[Ado1807 M1] D. Etes vous Maîtresse ?
R. J’ai monté l’Echelle mystérieuse de Jacob. [‘Grand Orient’.]
[Ado1807 M2] D. Que signifĳie-t-elle ?
R. Les deux montans représentent l’amour de Dieu et du prochain, et
les cinq échelons, les cinq vertus qui dérivent d’une belle âme, et qui
sont : Sagesse, Prudence, Candeur, Charité et Vertu, qui sont la base de
la Maçonnerie. [‘Grand Orient’.]
[Ado1807 M3] D. Qu’avez-vous fait, après ?
R. J’ai contracté mon obligation, et le T⸫ V⸫ m’a fait conduire au travail.
[The rest: ‘Third’.]
[Ado1807 M4] D. Qu’a produit votre travail ?
R. Un cœur discret et sage. [The rest: ‘Third’.]
[Ado1807 M5] D. Quelle a été votre récompense ?
R. La truelle de l’Ordre. [‘Third’.]
[Ado1807 M6] D. Que vous a-t-on donné ensuite ?
R. Les signes, mots et attouchemens. [Combination of ‘Grand Orient’
and ‘Third’.]
[Ado1807 M7] D. Donnez-moi le signe.
R. Le voilà (elle le fait). [Le signe se fait en posant le petit doigt de la
main droite sur l’œil droit.] [‘Clermont’.]
[Ado1807 M8] D. Que signifĳie ce signe ?
R. Que tout ce qui frappe nos yeux doit nous faire admirer la grandeur
de Dieu. [‘Third’.]
[Ado1807 M11] D. Donnez-moi celui de passe.
R. Eva.
[Ado1807 M12] D. Donnez l’attouchement au F⸫ Inspecteur.
R. Le voici (elle le lui donne). [L’attouchement se donne en se posant
mutuellement et ensemble l’index et le doigt du milieu sur les deux
mêmes doigts du F⸫ ou de la S⸫ en dedans, en observant de mettre en
même tems chacun le pouce dessus et entre les jointures de ces mêmes
doigts près les ongles.] [‘Clermont’.]
[Ado1807 M13] D. Mon F⸫, l’attouchement est-il juste ?
R. Oui, V⸫
508 appendix f
[Ado1807 M14] D. S⸫ Grande-Inspectrice, où avez-vous été reçue ?

R. Au pied de l’Arche de Noé. [‘Grand Orient’.]
[Ado1807 M15] D. Que représente le Tableau de la Loge ?
R. L’arc en ciel, le sacrifĳice de Noé, celui d’Abraham, l’Arche de Noé sur
le mont Ararat en Arménie, et la Tour de Babel ; l’Echelle mystérieuse
de Jacob, et Jacob sommeillant au pied de l’Echelle ; l’embrâsement
de Sodôme, la femme de Loth ayant la tête tournée vers cette ville, et
changée en statue de sel ; Joseph dans un puits ou citerne, et au-dessus
de ce puits le Soleil, la Lune et onze Etoiles ; et enfĳin les quatre parties
du monde. [Extended version of ‘Grand Orient’.]
[Ado1807 M16] D. Que représente l’arc en ciel ?
R. L’alliance de Dieu avec Noé et sa famille. [Shortened form of ‘Grand
Orient’.]
[Ado1807 M17] D. Que représente le sacrifĳice de Noé ?
R. Gratitude après le déluge. [Shortened form of ‘Grand Orient’.]
[Ado1807 M18] D. Que nous apprend-il ?
R. Que nous devons sans cesse rendre grâce à Dieu des bontés qu’il
répand sur nous. [‘Grand Orient’.]
[Ado1807 M19] D. Que représente le sacrifĳice d’Abraham ?
R. L’obéissance et la résignation à la volonté de Dieu. [‘Grand Orient’.]
[Ado1807 M20] D. Que représente l’Arche sur le mont Ararat ?
R. Le salut de ceux qui ne se laissent pas corrompre par le vice. [This
question only in Ado1807.]
[Ado1807 M21] D. Que représente la Tour de Babel ?
R. L’orgueil et la faiblesse de l’homme.
[Ado1807 M22] D. Qu’opposez-vous à cet orgueil ?
R. Le caractère et le cœur d’un vrai Maçon. [These two questions:
‘Grand Orient’.]
[Ado1807 M23] D. Qui forma ce présomptueux [‘Clermont’] projet ?
R. Le cruel [‘Grand Orient’] Nembrod, père [‘Clermont’] et tyran [‘Bruns-
wick’] des hommes.
[Ado1807 M24] D. Quelle était son intention ?
R. De se rendre égal à Dieu. [This very short form characteristic for this
tradition.]
[Ado1807 M26] D. Quelles en furent les pierres ?
R. Les passions déréglées des hommes. [‘Clermont’.]
[Ado1807 M27] D. Quel en fut le ciment ?
R. Le poison de la discorde. [‘Clermont’.]
[Ado1802 M28] D. Qui en causa la destruction ?
R. La confusion des langues. [‘Grand Orient’, but in this family only in

Ado1802.]
[Ado1807 M28] D. Que nous apprend sa destruction ?
R. Que sans l’union, l’harmonie de la société ne peut subsister. [Short
version of ‘Grand Orient’. In the other traditions, there are two similar
questions with two diffferent answers here.]
[Ado1807 M29] D. Que représente le sommeil de Jacob ?
R. La paix et la tranquillité qui doivent régner en Loge. [‘Grand Orient’.]
[Ado1807 M30] D. Que représente l’embrâsement de Sodôme ?
R. La vengeance céleste due au crime. [Shortened form of ‘Grand
Orient’.]
[Ado1807 M31] D. Que représente la femme de Loth ayant la tête tournée
vers cette ville, et changée en statue de sel ?
R. Que notre curiosité ne doit pas chercher à pénétrer ce qui nous est
caché. [Modifĳied ‘Grand Orient’.]
[Ado1807 M32] D. Que représente Joseph dans le puits ou citerne ?
R. La trahison de ses frères. [Rest: ‘Grand Orient’.]
[Ado1807 M33] D. Que représentent le Soleil et la Lune ?
R. Le père et la mère de Joseph qui rendirent justice à ce bon Maçon de
sa générosité envers ses frères. [‘Grand Orient’.]
[Ado1807 M34] D. Que représentent les onze Etoiles ?
R. Les onze frères de Joseph qui le jetèrent dans la citerne, d’où il sortit
triomphant pour aller ensuite régner sur toute l’Egypte, où ils lui furent
soumis.
[Ado1807 M35] D. Que représentent les quatre parties du monde ?
R. Que nous devons secourir nos FF⸫ et SS⸫ en quelqu’endroit que nous
soyons. [‘Grand Orient’.]
[Ado1807 M36] D. Qui fut le fondateur de l’Arche ?
R. Noé, restaurateur du genre humain. [‘Grand Orient’.]
[Ado1807 M37] D. De quel ordre la fĳit-il ? [In the other traditions this
question gets a diffferent answer (“Par l’ordre & d’après le plan que le
grand Architecte de l’univers lui en donna …”), and this answer is given
to a diffferent question (“Pourquoi l’a t-il construit ?”).]
R. Pour se sauver des eaux du déluge ainsi que sa famille. [The short
‘Grand Orient’ form.]
[Ado1807 M38] D. Combien mit-il de tems à la construire ?
R. Cent ans. [This extremely short answer is characteristic for this
family.]
[Ado1807 M39] D. De quel bois était-elle ?
510 appendix f
R. De cèdre. [This extremely short answer is characteristic for this

family.]
[Ado1807a M38] D. combien avoit Elle D’étage[s]
R. quatre ; dans celuy d’en Bas Etoient Les animaux immondes, fĳigures
des actions impures que nous devons fouler aux pieds, au deuxieme
Les animaux domestiques, au troisieme noë et Sa famille ce qui nous
apprend que nos vertus Sont autant d’arches que nous Sauverons un
jour comme Les Bons Maçons si nous les conservons dans notre cœur,
au quatrieme Les oiseaux qui par Leurs chants melodieux nous appren-
nent que nous devons Elever nos penseés vers L’etre Supreme. [Of
this version Ado1802 and Ado1807a have four floors and one question,
which is, as expected, according to the ‘Grand Orient’ tradition. How-
ever, Ado1807 has three instead of four floors.]
[Ado1807 M41] D. Comment était-elle éclairée ?
R. Par une seule fenêtre ménagée dans le comble. [‘Grand Orient’.]
[Ado1807 M42] D. Quelle longueur avait-elle ?
R. Trois cents coudées. [‘Grand Orient’, but truncated. Ado1807a has
also the question about its width, but there too the height is lacking.
Ado1802 has all three combined in one question, but also without
moral interpretation.]
[Ado1807 M43] D. De quoi fût-elle enduite ?
R. De bitume en dehors, pour résister aux eaux, et de ciment en dedans,
preuve de notre amitié pour entretenir l’union. [‘Grand Orient’.]
[Ado1807 M44] D. Où se reposa-t-elle, après le déluge ?
R. Sur le mont Ararat en Arménie. [‘Grand Orient’.]
[Ado1807 M45] D. Quel animal en sortit le premier ?
R. Le corbeau, qui ne revint point, fĳigure des faux-FF⸫ [This short
answer is characteristic for this family.]
[Ado1807 M46] D. Quel fut le second ?
R. Une colombe qui rapporta à son bec une branche d’olivier, symbole
d’un vrai Maçon, avide de venir en Loge, et d’y prêter une oreille atten-
tive à l’instruction qu’on y fait. [‘Grand Orient’, but in its more rare
one-question form.]
[Ado1802 M34] D. Pourquoi un profâne est-il privé de la lumiére avant
sa réception ?
R. Pour lui faire comprendre combien ses Semblables raisonnent aveu-
glement sur la maconnerie. [‘Brunswick’. This question in this tradition
only in Ado1802.]
[Ado1802 M41] D. Avés-vous payé les Apprentives, les Compagnonnes
et les Maitresses ?
R. Vénérable, tout le monde est payé. [‘Third’. This question in this tra-
dition only in Ado1802.]
To no defĳined tradition belong:

[Ado1765d, Ado1765f, Ado1765i, Ado1780, Ado1780b, Ado1783, Ado1785b,
Ado1786a, Ado1814a, Ado1814b, Ado1825a, Ado1825b, Ado1825c, Ado1845,
Ado1855a, Ado1855b, Ado1857, Ado1901].
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INDEX OF RITUALS
ACHMAS 1.1 (2002) 33–43 see Ado1765h Ado1765h 136, 248, 306, 316, 325,
Acta Macionica 1998 see Ado1773D 336–339, 342, 357, 363, 381, 387,
Ado1737E 15, 394 –, 417, 503
Ado1744 viii, 50, 70, –, 131–132, Ado1765i 136, 340, 361, 367–368, 387,
323, 327, 348, 353, 358, , 418–424, , 413, 511
483, 485–487 Ado1765j 361, 367, 387, 
Ado1744a vii, 4, 25–34, 79, 83, 121, 155, Ado1767 35, 61, 75, 82–83, 85, 106, 134,
307, 380, 387, 518 –, 307, 310–313, 341, 343, 346,
Ado1744b 35, 63–78, 86, 98–99, 106, 111, 354, 360, 362, 364–365, 367, 387, 401,
115–116, 119, 257, 305, 310, 332, 334, 337, , 457, 463–467
455–456, 464, 484–486, 491 Ado1767a 61, 75, 115, 138, 310, 312–313,
Ado1746P 3, 25, 393 341–343, 346, 361, 365, 387, , 463,
Ado1748P 3, 22–23, 25, 140, 355, 393 465
Ado1751P vii, 3–4, 17–22, 82, 85, 87, 89, Ado1767a bis 138, 310, 341, 387, , 463
101, 122, 126, 133, 140, 147, 353–355, 362, Ado1767b 115, –, 310, 312–313,
393, 405, 514 341–343, 346, 361, 365, 387, , 463, 465
Ado1753 viii, xiv, 47, 51, 70, 76, 106, Ado1767c 362, 387, 
113–114, 118, 125–126, –, 132, Ado1769 361, 388, –
301–302, 306, 343, 354, 358, , 396, Ado1770 vii–viii, 36–44, 49, 58, 60, 65,
400, 425–436, 454, 456–460, 462 67–69, 75, 116–120, 139, , 167, 170,
Ado1753a 126, 131–132, 358, , 416, 454 313–316, 346, 354–357, 381, 388, 398,
Ado1757L 132, 394 400, , 404, 437–453, 468–475
Ado1759E 10–11, 394 Ado1770a 50, 72, 136, 358, 388, –,
Ado1760L 381, 394 483
Ado1761 50, 72, 113, 134, 164, 301, 358, Ado1770b 58, 140, 167, 313–314, 316, 346,
387, , 399, 416, 483–492 354–355, 388, 400, , 404, 468, 472
Ado1761b 35, 48, 53, 69, 107–108, 113, 115, Ado1770c 58, 70, 140, 313, 316, 346, 388,
, 137, 139, 155, 164, 301–310, 314, 316, , 405, 468, 473
318, 322, 334, 342, 348, 354–355, 387, Ado1770d 58, 140, 166, 171, 306, 313, 315,
, 400–401, 408–409, 416, 454–462 388, 400, –, 468, 474
Ado1761c 134, 387, , 454 Ado1770e 58, 140, 167, 313–314, 354, 388,
Ado1765a 136, 327, 358, 387, –, 400, , 468, 471
410, 483, 485–486, 488 Ado1770f 136, 388, , 483
Ado1765b 57, 71, 74, , 342, 360, 367, Ado1770L 140, 394
387, 397, , 402, 454 Ado1771 363, 388, 
Ado1765c 50, 58–59, 72, –, 164, Ado1772 xi, 11, 53, 58, 61, 119, 122,
301, 307, 325–326, 329, 343, 348, 387, 142, , 155, 162, 182, 306–307, 326,
, 398, 414, 416, 483–484, 486, 490, 329–332, 341, 343, 360, 368–369, 375,
492 379, 382, 388, 400–401, , 406, 408,
Ado1765d 99, –, 325, 328, 340, 413, 475, 492–496
360–362, 367–368, 375, 379, 387, Ado1772a , 148, 306, 311, 324–327,
–, 402, 413, 505, 511 343, 348, 360, 388, , 407, 483, 491
Ado1765E 139, –, 313–315, 329, 341, Ado1772b 147, 329, 331, 341, 343, 358,
354, 387, , 468 388, , 462, 492, 494–497
Ado1765f 136, 324, 363, 387, –, 511 Ado1772c 122, , 306, 329, 331–332,
Ado1765g 74, 136, 303, 308, 310, 342, 341, 368, 388, , 492, 494–495
354, 360, 367, 387, –, 454, 457, Ado1772e 148, 324–327, 343, 348, 354,
462 360, 388, , 483
524 index of rituals
Ado1773D 393 Ado1779d 162, 389, 412, 476

Ado1774a 56, 58, 61, 119, –, 165, Ado1779e 164, 248, 329–332, 341, 389,
323–327, 331, 348, 382, 388, , , 492
483–484, 487–491, 505 Ado1779f 164, 329–332, 341, 389, ,
Ado1774b 71, , 202, 327, 348, 358, 492
388, , 483, 487, 489, 505 Ado1780 135, 164, 340, 360–362, 365,
Ado1774c , 327, 358, 388, , 462, 368, 389, 398–399, , 511
483–484, 488–491 Ado1780a , 303–304, 308, 310, 324,
Ado1774D 146, 393 332, 342–343, 389, , 354
Ado1774e 49, 53, 55, 74, 128–129, 146, Ado1780b 50, 59, 61, 164, 306–307, 332,
–, 303–304, 308, 310, 316, 332, 362, 389, , 511
342–343, 352, 382, 388, –, 409, Ado1780c 74, 128–129, 161, 164, 308, 310,
454 342–343, 360, 389, 400, , 415, 454
Ado1774f 128–129, 149, 304, 310, 332, Ado1780d 74, 128–129, 164, 303, 308, 310,
342–343, 382, 388, , 454 316, 342–343, 389, , 454
Ado1774g xi, 51–52, 59, 74, 128–129, Ado1780e 61, –, 314, 325–327, 329,
146, , 303–304, 308, 310, 342–343, 331, 339, 348–349, 357, 361–362, 364,
360–362, 364–365, 367, 382, 388, 400, 376, 379, 381–382, 389, , 483
, 454 Ado1781 47, 49, –, 159, 333,
Ado1774h 148, 327, 329, 348, 388, , 335–336, 350–351, 365, 389, , 411,
483, 488, 491–492 497
Ado1775a xi, 24, –, 270, 302–303, Ado1783 , 165, 201, 340, 360, 389, ,
307, 314, 342, 344, 355, 369–373, 375, 511
379, 382, 388, , 409, 454, 456 Ado1784 50, 58, 61, 74, 119, 149–150, 164,
Ado1775b xi–xii, 35, 58, 61, 119, –, 305, 314, 324–327, 329, 348–349, 389,
163, 165–166, 198, 236, 257, 311, , 483
323–327, 331, 348–349, 382, 388, 406, Ado1785 xii, 51, 152, 157, –, 333,
, 415, 483 335, 350, 360–363, 366, 370, 389, ,
Ado1776 47, 49, 70, 303, 305, 308, 310, 414, 497–503
319, 342–343, 359–360, 382, 388, , Ado1785a 50, 59, 135–136, 360, 389, ,
454 413–414, 483
Ado1776a 72, 128–129, , 165, 306, Ado1785b 164, 340, 360–361, 368, 389,
324–326, 329, 348–349, 369, 375, 382, –, 511
388, 399, –, 483 Ado1785c 164, 303, 307, 355, 390, , 454
Ado1776b 156, 303, 308, 310, 314, 332, Ado1785–Stendal xii, –, 308, 313,
340, 342–343, 382, 388, , 454 315–316, 341, 360, 390, , 468
Ado1777 322, 324–325, 327, 329, 343, Ado1786 51, 141, 152, 157, 159, 333,
348–349, 360–361, 363, 367, 388, 391, 350, 360–362, 370, 390, 398, , 412,
, 417, 483 497–498
Ado1777a 389, , 483 Ado1786 bis 136, 390, , 405, 454
Ado1778 xii, 35, 152, –, 158–159, Ado1786a 50, 58, 119, , 339, 360, 390,
180, 185, 333–336, 350, 352, 356, –, 511
360–362, 365–367, 370–375, 379, 389, Ado1787E 13, 394
, 411–412, 497 Ado1788 155, 390, , 454
Ado1779 35, 47–48, 50, 75, 125, 131–132, Ado1789 140, 313, 341, 390, , 468
–, 165–166, 180, 187, 198, 201, 247, Ado1790 , 323, 327, 390, , 483
257, 270, 285, 306–307, 316, 319–320, Ado1790a 148, 325, 327, 355, 390,
344–347, 350–352, 357, 360, 366–368, –, 483
384, 389, , 476–483, 516 Ado1791E xii, 35, 139, 170, –, 303,
Ado1779a , 389, , 476 313, 315, 341, 390, –, 468
Ado1779b 52, 58–59, 61, 119, , Ado1793a 47, 125–126, 131–132, 164, 301,
306–307, 326, 329–332, 341, 343, 360, 304, 313, 354–355, 390, –, 416,
368, 389, 406, –, 492, 494 436, 454
Ado1779c 125, , 316, 360, 389, 412, 476 Ado1793b , 301, 390, , 483
index of rituals 525
Ado1795T 392 Ado1830T 74, 165, 245, 360–361, 392, 521

Ado1799a –, 301, 313, 316, 341, 346, Ado1839T 74, 360–361, 393
360, 365, 390, , 468 Ado1840T 393
Ado1799b 136, , 301, 325–326, 348, Ado1845 , 340, 344, 358, 360, 391,
355, 390, , 483 511
Ado1799P 178, 393, 414 Ado1855a 61, –, 306–307, 331, 340,
Ado17nn 365, 390,  344, 358, 360–361, 383, 391, 494, 511
Ado1802 51–52, 58, 119, 128–129, , Ado1855b , 257, 340, 391, 511
306–307, 325–326, 329, 331–332, Ado1856P 393
336–339, 342, 360, 368, 390, 466, 478, Ado1856T –, 201, 245, 393
493–494, 503–506, 508–511 Ado1857 , 340, 361, 391, 511
Ado1803P 393 Ado1860 27, 74, 161, 185, , 198,
Ado1804P 393 201–202, 210, 224, 245, 257, 307,
Ado1805 125, 162, 177, 180, 390, 412, 476 314, 318–321, 325, 333–336, 343–347,
Ado18aa 162, 180, 390, 412, 476 350–352, 358, 360–364, 366, 373–374,
Ado1806 152, 157, 159, 180, 333, 350, 379, 383–384, 391, 497, 519
360–362, 370, 390, –, 414, 497 Ado1860P 393
Ado1806D 393 Ado1861P 393
Ado1807 50, 53, 57–58, 61, 71, 119, Ado1866 391, , 483
–, 182, 187, 224, 301, 306–307, Ado1886 74, –, 307, 310, 320–321,
327, 331, 336–339, 342, 355, 358, 382, 325, 333–336, 345, 347, 350–352,
390, 401, 406, 494, 503–510 360–364, 366, 391, 497, 520
Ado1807a 58, 61, 71, 119, , 331, Ado1901 xii, –, 282, 322, 340,
336–339, 342, 355, 363, 368, 390, 401, 345–347, 511
466, 478, 494, 503, 506, 510 Ado1904T 393
Ado1808 58, 119, , 336–337, 339, 342, Ado1907 161, –, 253, 257–258,
390, 503 272–273, 282, 322, 345, 347, 359, 384,
Ado1808a , 180, 390 391, 476
Ado1810 , 333–334, 350, 365, Ado1911 , 318–321, 336, 344–347, 353,
378–379, 390, 497 356, 391, 466, 476, 478
Ado1810a 51–52, 54, , 318, 322–326, Ado1912 239, , 257–258, 282, 317,
329, 348–349, 359, 390, 483 345, 359, 391, 476
Ado1810D 394 Ado1925 , 273, 282, 307, 345, 392, 476
Ado1810T 392 Ado1930 262, , 274, 276–278, 280,
Ado1812 , 302–303, 342, 390, 454 282, 286, 319–323, 343–347, 392, 476
Ado1812T 360–364, 392–393 Ado1930a , 323, 392, 476
Ado1812Ta 392 Ado1931a , 274, 278, 280–281, 286,
Ado1814a , 332, 360, 391, 511 346, 392, 476
Ado1814b –, 391, 511 Ado1931b , 274, 280–281, 286, 298,
Ado1818 , 348, 357, 360, 376–377, 322, 347, 392, 476
391, 483 Ado1931c , 392
Ado1818a , 364, 368, 391 Ado1931L 394
Ado1818b , 360–365, 368, 376, 391 Ado1932c , 392
Ado1819D 394 Ado1935 239, , 274, 280, 286,
Ado1820 –, 224, 328, 333, 335–336, 297–298, 300, 322, 345, 392, 476
350–353, 357, 360–362, 366, 373, 391, Ado1945 –, 392, 476
497, 514 Ado1945c , 392
Ado1820a , 391, 497 Ado1952c , 392
Ado1820b 152, 157, 159, 185, 333, 350, Ado1959 , 306, 319, 322, 344,
352, 360–366, 370, 391, , 497 346–347, 384, 392, 476
Ado1825a , 360, 362, 383, 391, 511 Ado1959c , 392
Ado1825b , 344, 358, 383, 391, 511 Ado1979 , 300, 319, 323, 346–347,
Ado1825c , 307, 328, 340, 358, 383, 385–386, 392, 476
391, 511 AQC 1968 see Ado1737E
526 index of rituals
BL Burney see Ado1759E, Ado1787E DFM 7662 see Ado1814a, Ado1814b

BL 4784.bbb.25.(2.) see Ado1791E DFM 7762 see Ado1812
BN 8 Fac-Sim 411 see Ado1784 DFM 9548 see Ado1770f
BN Baylot FM4 7 see Ado1753 Duchesse de Chartres rituals see
BN Baylot FM4 18 see Ado1761b Ado1774e, Ado1774f, and Ado1774g
BN Baylot FM4 24 see Ado1777, Dutch translations see Ado1774a,
Ado1777a, Ado1866 Ado1770d, Ado1779
BN Baylot FM4 27 see Ado1765a
BN FM Baylot IMPR 323 see Ado1775a English rituals see Ado1765E, Ado1791E
BN FM1 136 see Ado1757L
BN FM2 60 bis see Ado1810 Free Masonry for the Ladies; or the Grand
BN FM4 19 see Ado1779e Secret Discovered see Ado1791E
BN FM4 75 see Ado1767a, Ado1767a bis
BN FM4 76 see Ado17nn German translations see Ado1774a,
BN FM4 79 see Ado1767 Ado1775b, Ado1779, Ado1785–Stendal
BN FM4 90 see Ado1772b GLD F XXIII a 3 see Ado1748P
BN FM4 100 see Ado1812T GLD F XXIII b 2 see Ado1770b
BN FM4 121 see Ado1825c GLD F XXIII b 3 see Ado1753a
BN FM4 128 see Ado1772e, Ado1774e, GLD F XXIII b 6 see Ado1855b
Ado1780d GLF see Ado1901, Ado1907, Ado1911,
BN FM4 129 see Ado1765i, Ado1765j, Ado1912, Ado1925, Ado1930, Ado1930a,
Ado1774c, Ado1774f, Ado1780e Ado1931a, Ado1931b, Ado1931c, Ado1931L,
BN FM4 130 see Ado1825a, Ado1825b Ado1935
BN FM4 132 see Ado1857 GLF Archives XIV,7 see Ado1772a
BN FM4 146 see Ado1904T GLFF see Ado1810D
BN FM4 148 see Ado1765c GOF see Ado1760L, Ado1765d, Ado1774D,
BN FM4 149 see Ado1780b Ado1786a, Ado1806, Ado1820a
BN FM4 151 see Ado1744 GOF Br. 2138 see Ado1780a
BN FM4 160 see Ado1778 GOF 5186 see Ado1820
BN FM4 161 see Ado18aa GOF 5202 see Ado1830T
BN FM4 162 see Ado1785a GOF 5348 see Ado1856P, Ado1861P
BN FM4 163 see Ado1785b GON 5.A.44 see Ado1783
BN FM4 164 see Ado1774h GON 38.B.22 see Ado1744b
BN FM4 165 see Ado1845 GON 39.D.10 see Ado1856T
BN FM4 168 see Ado1785c GON 39.D.29 see Ado1860
BN FM4 175 see Ado1855a GON 40.A.6 see Ado1774a
BN FM4 407 see Ado1767c GON 40.A.27 202
BN FM4 668 (2) / 669 / 670 see Ado1779a GON 40.E.16 see Ado1807
BN FM4 671 see FM4 19 GON 42.A.24 see Ado1808
BN FM4 1247 see Ado1780e GON 42.C.71 see Ado1779b
BN FM4 1249 see Ado1780e GON 122.A.2 see Ado1795T
BN FM4 1253 see Ado1765b GON 122.A.3 see Ado1840T
BN FM4 1323 see Ado1774g GON 122.B.1 see Ado1807a
BN FM4 1329 see Ado1771 GON 122.B.109 see Ado1812Ta
BN Fr. 14301 see Ado1770a GON 122.C.40 see Ado1776
BN Fr. 14302 see Ado1774b GON 122.E.3 see Ado1802
BN N.a.fr. 10958 see Ado1818a GON 123.A.33 see Ado1810T
Bouvet-Durence Ritual see Ado1765c GON 123.B.53 see Ado1805
GON 123.B.163 see Ado1765f
Chappron: Nécessaire Maçonique see GON 123.B.164 see Ado1770d
Ado1820 GON 123.C.49 see Ado1780c
Chevaliers de l’Étoile d’Orient de Jerusalem GON 124.C.1:61 see Ado1803P
(MdH) 163 GON 125.B.29 see Ado1781
index of rituals 527
GON 191.E.20 see Ado1779d MS Bassand see Ado1765c

GON 192.B.13 see Ado1770c MS Bèguinet see Ado1776b
GON 199.B.271 see Ado1803P MS Boubée see Ado1855a, Ado1855b,
GON 200.C.41 see Ado1808a Ado1857
GON 203.A.26 see Ado1790 MS Clermont see Ado1761b
GON 203.C.47 see Ado1839T MS De Grasse Tilly see Ado1818
GON 204.C.10 see Ado1775b MS Flury see Ado1780a
GON 209.A.59 see Ado1779 MS Gages see Ado1767
GON 212.D.123 see Ado1799P MS Gauthier see Ado1785a
GON 213.A.64 see Ado1804P MS Gautier see Ado1785b
GON 213.C.16 see Ado1744a MS La Loge de Juste see Ado1751P
GON 240.B.56 see Chevaliers de l’Étoile MS Maçonnerie des Hommes see
d’Orient de Jerusalem Ado1780e
GON 240.B.72 see Ado1786, Ado1786 bis MS Malortie see Ado1786a
GON 240.D.21 see Ado1776b MS Neergaard see Ado1748P
GON 240.D.22 see Ado1765g MS Parisot see Ado1767c
GON 240.D.23 see Ado1789 MS Ragon see Ado1904T
GON 240.E.115–125 see Ado1818b
GON Arch. 4686 see Ado1751P, Ado1772c Portugese (Brasilian) translation see
GSPK 5.1.3.-3471, 5.1.3.-4308, GON 40.A.27
5.1.3.-3470 see Ado1785-Stendal
GSPK 5.1.4.-3550 see Ado1790a Ragon: Manuel complet de la Maçonnerie
GSPK 5.1.4.-3551 see Ado1770e d’Adoption see Ado1860
GSPK 5.1.4.-3552 see Ado1769 Ritual of Kris Thys see Ado1810a
Guillemain de Saint-Victor: La vraie Rituals of Lodge ‘Cosmos’ see Ado1761,
Maçonnerie d’Adoption see Ado1779 Ado1761c, Ado1793a, Ado1793b,
Ado1932c, Ado1935, Ado1945, Ado1945c,
Lacour 1997 see Ado1860P Ado1952c, Ado1959, Ado1959c, Ado1979
La Franc-Maçonne see Ado1744a RT 2002 see Ado1746P
Lassalle 2001 see Ado1767b
Latomia see Ado1779c SFMO see Ado1776a
Le Cahier du Maître 2001 see Ado1788 Strasbourg Ritual 1760 87, 136
Le Parfait Maçon see Ado1744b Swedish translation see Ado1776a
Les quatre grades complets de l’Ordre
de l’Adoption, ou la Maçonnerie des Taxil: Les Sœurs Maçonnes see Ado1886
Dames see Ado1772 Teissier: Manuel général de maçonnerie
Letter by Nepveu de Villemarcelle see see Ado1856T
Ado1770L
Letters by Loüet de Cordaiz see UGLE A.795.Fre see Ado1791E
Ado1760L UGLE A.795.Wil see Ado1791E
UGLE BE.825.Sis see Ado1765E
Marconis [de Nègre] & Mouttet: UGLE YFR.200.Col see Ado1779f
L’Hiérophante see Ado1839T UGLE YFR.828.Mac see Ado1770
Marquise de Seignelay rituals see UGLE YFR.828.MAC see Ado1799a,
Ado1765b, Ado1786 bis, Ado1799a Ado1799b
Morison 243 see Ado1772
Morison 420 see Ado1820b Vuillaume: Manuel maçonnique see
Morison 495 see Ado1780 Ado1830T
Morison 660.2 see Ado1803P
Morison 664 see Ado1785 Womens Masonry or Masonry by Adoption
MS Abraham see Ado1818b see Ado1765E
INDEX OF NAMES
Abdallah see Abubakr Barillon, Sister 178

Abercromby, Anne 10 Barker Cryer see Cryer
Abraham 42–43, 105, 107, 304, 309, Barré, Emilia 233
349–350, 422, 434, 446–447, 451, 461, Bassand, Br. 134–135, 397
466, 473–474, 481, 487–488, 496–497, Baudel, Brother 249
500, 508 Baudron, Brother 143
Abraham, Antoine-Firmin 186, 376–378, Baurnjöpel, Joseph 166, 516
391, 514 Bazot, M. 205, 513
Abubakr 318 Beaufort, Count of 159
Adam 39, 55–56, 63–64, 73, 115–117, 119, Beaunier, Mireille 203–205, 212,
362, 421, 441, 444, 493, 504 225–226, 255, 262–264, 266, 269–270,
Adam, Paul 259 288, 291–292, 296–297, 513
Agnard, Berthe, dite Laurence Beckett, Thomas 111
d’Argan 233–234 Beelzaleel 95
Aholeab 95 Bègue Clavel see Clavel
Aischah 318 Beguin, Sister 244
Aldworth-St. Leger, Elizabeth 10, 30–31 B(èguinet), Brother P. 409
Allen, James Smith xvi, 197, 220, 513 Benchetrit, Karen 513
Almarza, Sister 243 Benimeli see Ferrer Benimeli
Alvar-Fañez, J.R. 241 Benthing, count 17
Amadou, Robert xv, 513 Bernal, Sister 243
Amblaine, Henri see Bernheim, Alain Bernard-Leroy, Brother Eugène 237
Anckaert, Rosette 292, 296 [Bernard-]Leroy, Sister Marie-E. 237,
Anderson, James xiii, 1–2, 9–10, 64, 78, 246–249, 251, 257–259, 266–267, 513
95, 100–101, 235, 513 Bernheim, Alain 25, 137, 513
André-Gédalge, Amélie 245, 247–248, Berthault, Sister M. 207–210, 213–214
257, 513 Bertrand, Colette 121, 513
Antin, Duke of see De Pardaillan de Bertrand, Mr & Mrs (La Juste) 17, 20
Gondrin Bertrand, Sister (Le Libre Examen) 243
Apraxin-Batthyany, Countess Julia 201 Bettag, Klaus 24, 113, 167, 361–363
Ariès, Philippe 15, 513 Beufffe, Jeanne 233
Ashmole, Elias 80–81, 109 Beyer, Bernhard xii, 167, 169, 513
Astraea 173, 521 Bloume, Léon Philippe Nicolas 222–223
Aubrey, John 80 Blum, Brother 232, 239
Aubriaux, Sister 233 Bogdan, Henrik 519
Augé, Brother 25 Boher, Brother 242–243
Bois, Georges 197–198, 200–202, 513
Babylon 95, 98–100 Bonaparte, Joseph 179
Bacon de la Chevalerie, Jean- Bonaparte, Napoleon 5, 140, 177, 179,
Jacques 143–146, 151, 517 183, 201–202, 359, 364, 382, 406
Bahgdassarian-Saroumian, Bone, Bernard 103
Sophie 235–236 Bonnefon, Brother 229
Baigent, Michael 80, 521 Bonnefond, Albert Louis 212, 215,
Balsamo, Giuseppe xv, 513–515, 517 218–219, 236, 246, 261–262
Banister, Mary 10 Bonny Prince Charlie see Stuart
Bard, Christine xvii Bontems, L. 181
Barillet, Suzanne, dite Germain Rhéal xii, Bornier, Laurens 130
269–270, 287–290, 298, 513, 519 Bossu, Jean xvi, 378, 514
index of names 529
Boubée, Jean-Pierre Simon 189–195, 231, Chartier, Brother 240

340, 344, 358, 383, 391, 514, 517 Chartier, Roger 15, 513
Boué, César Henry 25 Chartres, la Duchesse de 141, 146–149,
Boulet, J. 23–24 151, 407, 520
Bouley, Brother 239 Chartres, Duke of 33, 141–142, 146,
Bourbon, Duchesse de / Princesse de 15, 148–150, 154, 175
48, 141, 148–150, 159, 411, 517, 520–521 Cherpin, Joh. 35, 360–364, 517
Bourbon, Duke of 150 Cherry, Martin xvi
Bourdin-Parout, Marie Rose 235–236 Chery, Andrée Françoise Caroline 225,
Bourel, Sylvie xvi 233
Bouryschkine, Paul 295, 514 Chesneau, Mr. 130
Bouvet, Br. 134–135, 387, 397 Chesterfĳield, the earl of 13
Bouyer, Countess of 24 Chevallier, Pierre 121, 125–126, 514
Bouzeran, Giles see Lavoipière, Adèle Choiseul, le Duc de 206
Bowen, Judith 10 Choiseul-Goufffĳier, Adélaïde, Countess
Brandenburg, Princess Sophie Charlotte of 151
of 15 Chouvenot-Cordier, Marie 236
Brault, Eliane 266, 514 Christine of Sweden 15
Braure, Sister 207–209, 213 Clark, Peter 9, 514
Bridge, Elisabeth 10 Clarke, J.R. 80, 514
Britton, John 80, 514 Clavel, Timoléon François Bègue 16–17,
Brunet, Philippe xv, 514 133, 149, 514
Brunswick, Ferdinand, Duke of 140, Clements, Diana xvi–xvii
170–171, 313, 403 Clermont, Count of 5, 17, 33, 48, 78, 126,
Brunswick-Lüneburg, Elisabeth Christine 133–135, 137–139, 141–142, 150, 155, 302,
of 172 310, 355, 387, 396–398, 401, 408
Bruyere, G. 241 Cochet, Brother 142–144, 146
Bugge, K.L. 24, 514 Coeur, Sister 243
Buisine, Andrée 48, 203, 230, 269, Combes, André 125, 176, 258, 514
291–292, 296–297, 299, 514 Conti, Prince de 15
Burke, Janet M. xiii–xiv, xvi, 45, 59, Cooper, Robert xvi–xvii
132–134, 161, 176, 301, 514 Corbin, Marcel 17–18, 20, 515
Cordier, A. 137–139, 515
Caballero de Puga, E. 201–202 Coulond, A. 210, 379
Cagliostro see Balsamo Coulond, Sister 207, 209, 213
Cailleau, Sister 244 Courcelle, Etienne 223
Caillet, Serge 153, 514 Courtebonne, Charlotte de Saint-Marsan,
Calvin, Jean 117 Marchioness de 150–151
Cambacérès, Prince 179 Coxon, Mary 10
Caron, Richard 519 Cross, Márie Fedelma 519
Carr, Harry 25–28, 31–32, 64–69, 72–75, Crowley, Ambrose 91
77–78, 82, 86, 98–99, 106, 111, 155, 514, Cryer, Neville Barker 9, 88, 90, 92,
520 101–102, 121, 515, 519
Cartier, Brother 226 Cyrus 95, 98–99, 106–107
Cartwright, Elizabeth 10
Castaing, Brother 143 Daix, Présidente de 153
Cauwel, Marcel 271, 281–282 Dalbon, Sister 162, 412
Cavour, Camille Benso, Comte de 183 Dalloz, Jacques 222–223, 515
Chapman, Sarah 10 Dalziel, Alexander 101–102, 132
Chappron, É.-J. 185–187, 333, 336, D’Andelot, Mlle 15
350–353, 357, 373–374, 391, 514 Daniel-Le Blanc, Claire 27, 83, 515
Charbonnel, Brother 210 D’Anières, frère 36, 140, 388, 403, 437
Chardon des Roys, Countess of 24 D’Argan see Agnard, Berthe
Charles X 183, 185, 187–188 Darius 99
530 index of names
Dat, Bernard 27, 146, 515 Dermott, Laurence 10, 172, 515

Daubertin, Brother 144–145 De Rosenbow 17
Davies, Malcolm 16–18, 20–21, 515 De Rosimond, Brother 17
De Beauchaine, Charles François De Rosimond, Mrs. 20
Radet 121 Derwentwater, Earl of see Radclyfffe
De Beauharnais, Marie Josèphe Rose, dite De Sablé, Madame 14
Joséphine 179, 382, 519 Desaguliers, Jean Théophilus 1–2
Debenham, Marjory 297 De Saint-Victor see Guillemain
De Beyerlé, Louis 153–154 De Saliez, Mrs 15
De Bousies, Alexandrine-François- De Saval, Mr. 163
Pétronille, Marchioness de Desbordes, Hélène 244, 250, 286–287, 515
Gages 138–139 De Scudéry, Madame 14
De Bressotes, Mrs 24 Desmons, Brother 229
De Brouquére, Miss 121 De St. Etienne, Elizabeth 20
De Colbert, Louis Jean Baptiste De St. Etienne, Louis Auguste 17–19, 89,
Antoine see Seignelay, Marquis de 101, 121
De Cordaiz, Louët 381, 394 De Stroganofff, Chevalier 145
Defffand, Marie-Anne de Vichy-Chamrond, De Sully, Madame 14
marquise de 14 De Tencin, Claudine-Alexandrine
De Fronsac, Mr 150 Guérin 14
De Grasse-Tilly see Grasse De Tschoudy, Louis Théodore
De Guaïta, Stanislas 258–259 Henri 32–33, 198, 515
De Jonville, Chaillon 139 Deullin, Brother 211
De Kinder-Dehennault, Gaston 138, 515 Deullin, Sister L. 207–210
De Kolwrat, Count 166 De Vilars, Cilia 225, 233
De la Bastide, Brother 143 De Villemarcelle, Nepveu 140, 394
De la Bourdinière, Joubert 143–145 Dierkens, Alain 517
De la Chaussée, Brother 143–145 Dinaux, Arthur 15, 515
De la Chevalerie see Bacon Diodorus 365
De Laclos, Choderlos 146, 515–516 Dobson, Jessie 13
Delahaye, Julie 207–209, 213 Dodd, William 13
De la Roche, Mr. 164, 415 Do Hun Try 223
De la Ruelle-Geubel, Alice 236 Doignon, Louis 264–266
Delassis, Jeanne 287 Doneraile, Lord 10
Delaunay, Brother 229 Doré, André xiii, xvi, 9, 27, 33, 35, 59,
De Lauzun, Mr 150 136, 190, 515
De Laval, Miss 150 D’Orleans, Louise Maria Thérèse
De Lespinasse, Julie 14 Bathilde see Bourbon, Duchesse de
Delgofffe, Sister 225, 233 D’Orléans, Louis Philippe 183, 185, 188
De Malortie, Melle 164, 390, 415 D’Orléans, Louis Philippe Joseph see
De Mangourit du Champ-Daguet, Chartres, Duke of
Michel-Ange Bernard xvi Dorschel, Johann Sebastian 23
De Marville, Feydeau 121 Doumer, Paul 222
Demery d’Arcy, Brother 143 Drafffen, George 103
De Mesures, Pierre François Menard 130 Dubreuil, Serge 401, 515
De Mouhy, Chevalier 121 Duchaine, Paul 138–139
De Nerval, Gérard (= Gérard Labrunie) Dugdale, William 80
295, 514 Dumesnil de Gramont, Michel 288
De Pardaillan de Gondrin, Louis 112, 126 Du Mont, François Bonaventure
De Pasqually, Martinez 153 Joseph see Gages, Marquis de
De Pré, Mlle 14 Dumontes, Guillain 130
De Progent, Pérignon 136–137 Dupont, Sister 132–133, 394
Deraismes, Maria 197, 383 Durence, Brother 134–135, 387, 397
Dermine, Sister L. 255, 271 D’Urfé, Honoré 14
index of names 531
Durot, Georgette 233 Garibaldi, Giuseppe 183

Duvaucet, Brother 159 Gatti de Gamond, Isabelle 225
Dúvelaar van Campen, P. 162, 412 Gautheron, E. 24, 515
Duvencoij, Frederic 189 Gauthier de Lizolles, Pierre-Joseph 389,
Dyer, Colin 103–104, 515 397, 413
Dynamis, Eva 199–200 Gautier, Brother (= Gauthier de
Lizolles?) 389, 413
Eim, Stefan 23 Gautier, Gaspard Jean Baptiste 130
Encausse, Gérard, dite Papus 259 Gayaud, Sister 249
Enoch 73, 84–85, 95 Gédalge see André-Gédalge
Entressengle, Léonie 236 Genin, Brother 143
Euclid 95 Genlis, Marchioness of 150–151
Evans, Henry Ridgely xv, 515 Gentily, Brother 283–285
Eve (Eva) 28, 36, 39, 41, 46–50, 53–59, Gentily-Pedenau, Anne-Marie 265–266,
62–63, 65, 72, 84–85, 115–119, 160, 269, 287, 289, 292, 298, 515
267–268, 304, 311, 317, 324, 330, 337, Geofffrin, Marie-Thérèse 14
362–363, 383–384, 421, 428, 441, George III, King of England 172
443–444, 486, 493, 498, 504–505, 507 Gerbier (le medecin), Brother 143
Evelyn, John 80–81 Gerlach, Karlheinz 167, 515
Gilbert, Philippe 138–139, 516
Faivre, Antoine 517, 519 Giroust, Brother 238
Faivre, Gisèle 297 Giroust, Brother J.-M. 381, 518
Faudoas, Gabrielle de Boulainvilliers, Goblet d’Aviella, Eugène 138
Viscountess of 151 Goldschild, Brother 240
Fernic, Comte de 206 Golowkin, count 17
Ferry, J. 222 Goodman, Rebecca 10
Ferrer Benimeli, José Antonio 15, 515 Goodric, Henry 80
Fiolet, Brother 228, 230–231, 242, 256 Gottschalk, Friedrich 166, 516
Flather, David 103 Gouy d’Arcy, Louis, Marquis de 152
Flury, Mlle 163 Gran(d)jean, dite Gardès, Ernestine 141,
Forest, Elizabet 20 233–235, 241, 318, 391
Forest, Mr. 17 Grant, Ann 10
Forgues, Brother 238 Grasse, marquis de Tilly, Alexandre
Fouchécour, Comte de 206 François Auguste, Count of 175, 177,
Fourier, Charles 183 183, 186, 294, 317, 357, 376, 378, 391
Français, Brother 411 Great Pretender 111
Francfort, Brother 228, 238 Gudin de Vallerin, Gilles 146, 516
Francken, Henry Andrew 293 Guenard, Mme 175
Frederick the Great of Prusia 140, 170 Guérard-Collot, Marie 235–236
Freedman, H. 54, 515 Guérillot, Claude 162
Fuchez-Raymond, Marie Léocadie, dite Guérin, Mrs. 207, 209
Amélie 240 Guifffrey, Brother 206
Fuentes, Comte de 148, 202, 388, 407 Guillemain de Saint-Victor, Louis 35,
Fulpius, Elisabeth 234 47–48, 154, 159–162, 165–166, 180, 198,
Fuss-Amoré, Sister 243 201, 247, 257, 270, 285, 301, 306–307,
316–323, 334, 342–347, 350–353, 357,
Gabanon, Leonard see Travenol 366, 384, 389, 412, 476–483, 516
Gabriel 117, 361 Guinaudeau, Brother 238, 242–243
Gages, Marquis de 35, 83, 134, 136–140, Guinaudeau, Sister 243
310, 343, 354, 402, 515, 517
Gaiman, Neil 46 Hadik-Barkóczy, Countess Ilona 201
Galland, Suzanne Relda 242–245, 250, Ham 95, 105–106
252–253, 255, 271, 287, 289 Hamer, Douglas 33–34, 80–81, 93, 103,
Gardès see Gran(d)jean 109, 517, 519
532 index of names
Hamill, John 519 Joseph 43, 169, 360, 422–423, 434, 447,

Hanou, André 520 451, 461, 473, 487–488, 496–497, 503,
Harman, Olivia 413, 416, 516 508–509
Harris, Ray Baker 176, 516 Joseph II of Austria 138
Hayem, Brother 240 Jossot, Brother 143
Hebe 178 Jouaust, A.G. 33, 517
Heidle, Alexandra 513, 518, 519 Judith xiv, 59, 92, 199, 360–361, 410, 416
Heller-Molher, Herminie, dite Helène Julien, Brother 17, 20
Marval 236 Junker-Peschet, Marie Louise (Marguerite)
Hercules 28, 169 235–236
Herono, Nerard 162, 389, 412 Jupeau-Réquillard, Françoise xvi, 125,
Hesse-Rothembourg, Landgraefĳin de 175 151, 153, 176–177, 179, 183, 185, 189–190,
Hiram 34, 95, 100–101, 110, 293–296, 514, 197, 203, 212–213, 216, 219, 220–222,
516, 519 224–228, 239, 245–246, 258, 356, 517
Hivert-Messeca, Gisèle xvi, 14–17, 24, 35,
125, 133, 149–150, 179, 203, 516 Kämpe, C. 166
Hivert-Messeca, Yves xvi, 14–17, 24, 35, Kaufffmann, Wil. 35, 360–364, 517
125, 133–134, 149–152, 179, 203, 516 Kenning, George 170
Holofernes xiv, 59, 360–361, 416 Kervella, André 90, 112, 517
Honoré, André see Herono, Nerard Kiefer, Klaus H. xv, 517
Honstein, Marian[n]e, Baroness of 19–20 Kinzelé, Sister 243
Hookham, D. 11, 171, 403 Klock (Kluck), Jacobus Jonas 87, 105
Horst, Rachel 207–209, 213 Kloss, Johann Georg Burckhardt
Hüsken, Ute 520 Franz 27, 403
Kluck, Jonas see Klock
Iafelice, Michel-André 143, 516 Knoop, Douglas 33–34, 80–81, 93, 103,
Illgen, Gudrun xv, 516 109, 517, 519
Isaac (Jsaak) 105, 107, 349, 466 Krückmann, P.O. 520
Kwaadgras, Evert xvi
Jackson, Elisabeth 10
Jacob 5, 36, 38–39, 42–44, 59–62, 75, Lacépède, Comte 205
84–85, 102, 107, 112–113, 116, 118, 127, Lacot, Alain-Jacques 515
146, 173, 189, 302–305, 309, 311, 313–314, La Jamaique, Marquis de 143
318–319, 325, 329–331, 334, 336–337, Lallement, G. 218
343–344, 348–351, 420, 423, 426–427, Lallement, Sister T. 207–209, 213,
431, 434–435, 439–441, 445–448, 215–216, 218, 220, 243
451–452, 455, 458, 461–464, 468, 470, Lamarque (l’Ameriquain), Brother 143
473–474, 480–481, 484, 487–488, Lamarque, Pierre 151, 517
496–497, 500, 504, 507–509 Lamarque, Brother R. 216
Jacob, Margaret C. xiii–xiv, 17, 45, 47, 56, Lamballe, Marie-Thérèse Louise de Savoie-
59, 122, 132–134, 161, 301, 514, 516 Carignan, Princesse de 151, 175–176
James II 111 Lambert, Anne-Thérèse, marquise de 14
James III see Great Pretender Lang, Brother R. 208, 212, 214, 216–217,
Japhet 95, 105–106 256
Jedor, Brother 206 Langer, Robert xiv, 156, 517
Jesus 53–55, 110, 397 Lantoine, Albert 121, 249, 266–268, 513,
Jogand, Gabriel (ps: Leo Taxil) xi, 517
198–201, 320–321, 333, 336, 345, 347, Lantzenberg, Marie L. 245, 249, 281–282
350–352, 391, 520 Lasbarrères, Sister 290–291
Jones, Bernard E. 10, 109, 516 Laskine, Brother 214
Jones, Gwilym Peredur 33–34, 80–81, 93, Lassalle, Jean-Pierre 138–139, 387, 402,
103, 109, 517, 519 517
Jones, Sarah 10 Lavoipière, Adèle, dite Gilis Bouzeran
Jongenelen, T. 520 225–227, 234
index of names 533
Laycock, Joseph 91, 97 Mandelberg, John 196, 518

Lazard, Sister 257 Mangeant, Brother 143, 158
Le Bihan, Alain 150–151, 157, 517 Mangin, J. 158
Le Bon, Jean Baptiste 130 Mann, Constanze 23
Léchelle, Jacques 25, 517 Marcaire-Lévy, Julie 233–234
Leduc, Miss 126 Marechal, Jacques 285
Lée, Brother 25 Marie Antoinette, Queen 175–176
Lefebvre 129–130, 395 Marie, Brother 143
Lefebvre-Filleau, Jean-Paul 14, 112, 517 Marquès-Rivière, Jean 286, 518
Lefèvre Nouviaire, Sister 234–236 Martin, Félix 162, 316, 389, 412
Le Forestier, René 15–17, 35, 161, Martin, Georges 196
360–364, 366, 517 Martin, Lucie 287
Le Foyer, Brother 265 Marval see Heller-Molher
Lemaire, Jacques 137, 517 Marx, Brother 213, 217, 218, 226–227
Leménager, Brother 211 Mary 361, 364
Le Mesle, Alice 215, 221 Matheus, Jean 105
Le Mesle, Lucie 215, 221 Maugé, Marguerite 234
Lenning, C. (= C. Hesse) 121, 201, 517 Maurepas, Count of 15
Lepsius, Christiana Eleonora 23 Mauricius, Mr. 17
Lerner, Brother 215 May, Elie 206
Leroux Depoix, Sister 280–281 Mayer, E. 131, 182, 391, 518
Le Roy, Brother 143, 145 Mazancoin, Count of 144
Lestienne, Philippe 90, 112, 517 Mazet, E. 154, 518
Lévy-Oulmann, André 226–227, Méllinet, Émile 184
230–232, 234, 237–238, 265 Mellor, Alec 53, 518
Lévy-Oulmann-Lorec, Andrée 233–234, Mercy, Jeanne see Valabrègue-la Tour
236 Mesureur, Gustave 257
Ligou, Daniel xvi, 143, 189–190, 204, 514, Meusy-Vaugham, Sister 233
517 Meynell, Kate xiii, 518
Limousin, Brother 218 Millot, Brother 222–223
Lindsay, Robert Strathern 87–91, Milton, John 4–5, 55, 114–120
102–105, 108, 137, 518 Mitchell, William vii, 4, 17, 20, 87–93,
Lot(h), the wife of 43, 49, 135, 149, 408, 105, 109–110, 121–122, 132
422–423, 435, 447, 452, 461–462, 466, Mittey, Suzanne 287
473–474, 481, 487–488, 496–497, 500, Mohammed 208, 318
503, 508–509 Mollier, Pierre xvi, 180, 297, 515, 518
Louart, Carina 513 Mondet, Elizabeth 10
Louis Napoleon see Napoleon III Mongin, Brother 225
Louis XIV 111 Monier, Maurice 255
Louis XV 142, 514 Montchal, Vicountess of 24
Louis XVI 142 Montéfort, Sister 235
Louis XVIII 183, 185 Montmorency-Luxemburg, Duke of 142
Lubin, Jeanne 234–236 Moreau, Miss César 190
Lüddeckens, Dorothea xiv, 517 Moreillon, Françoise xvi–xvii, 135, 141,
Lunet, Mr. 17 150–151, 181, 203, 244–245, 250, 299,
Luther, Martin 139 381, 385, 395, 518, 520
Morin, Brother 143
Mackey, Albert G. 30, 88, 518 Morin, Jeanne 235–236
Mac Leane, James Hector 112 Morleau, Sister 215, 221
Madame *** 25, 28, 31–32, 518 Moses 107, 110
Magnan, Bernard Pierre 184 Mozart, Wolfgang Amadeus 166
Magne, Louise 225, 227, 233, 235 Muard, Brother 212
Maher-shallal-hashbaz 106 Muard, Sister 208–209
Maler, Anselm xv, 518 Muraire, Comte 206
534 index of names
Murat, Lucien Napoléon Charles, Paulssen, Johann Heinrich 23

Prince 184, 189, 194 Paulssen, Johann Jacob Heinrich 23, 24
Muratet, Baptiste 212 Paulssen, Martha Dorothea 23, 24
Muratet-Monniot, Blanche 207, 209, Paulssen, Regina Eleonora, born Wilhelmi
212–215, 217–220, 233–236, 243 23, 24
Murrey, Robert 81 Pavaillon, Abel 285
Myrine, Queen 365 Péladan 259
Pellard, Sister 244, 276
Napoleon see Bonaparte Pellé, Brother F. 206, 213, 217–218
Napoleon III (Louis Napoleon) 183–184, Pelletier, Anne Madeleine xii, xvii, 6,
194 225–226, 234
Nattan-Larrier, Brother 250 Perau, Abbé Gabriel Louis Calabre 25,
Naudon, Paul 136, 155, 518 518–519
Naudot, Jacques-Christophe 16 Pê[s]ch-Delmouly, Thérèse 233–234
Nebuchadnezzar 95, 98 Pétain, Philippe 287
Neergaard, Wilhelm Mathias 3, 22–24, Péter, Róbert 13–14, 519
355, 393, 514 Pézard, Brother L. 207, 209, 212, 215,
Nehemiah 98–99 218
Nergal, Brother 215 Philippe-Égalité see Chartres, Duke of
Niade, Brother 242 Picard, Brother 262
Nicol, Brother 229 Picard, Sister 243
Nimrod (Nimbrod, Mimbrod, Nembrod, Picart, Bernard 162, 180, 390
Nemrod, Nembrot) 95, 100, 118, 423, Picart, Marie-France xiv, 292, 296–297,
433, 450, 460, 472, 490, 502, 508 299, 519
Noah (Noé, Noel) 36, 38, 42–44, 59–63, Pinaud, Pierre-François 179, 519
73–75, 84, 95, 97, 100, 102, 104–107, 115, Pius IX, Pope 184, 196
122, 127, 146, 160, 163, 171, 262, 267, 275, Plaquet-Flament, Palmyre 233–234
277–278, 303–305, 309, 311, 314, 317, Platel, Brother 211, 232, 239, 257
324, 330, 334, 337, 342–343, 349–350, Plato 117, 249
362, 364, 422–423, 426, 431–435, Plot, Robert 80
439–440, 446–452, 456, 458–461, Pognon, Maria 225, 233
463–464, 470–474, 477–479, 481, 487, Pognon, Mathilde 225, 233
489–490, 493, 496–497, 500–501, 505, Polignac, Charlotte, Countess of 151
508–510 Porset, Charles 142, 149–151, 518–520
Noël, Pierre 138–139, 257, 292, 294–295, Poullain de la Barre, F. 14, 519
297, 518 Prat, Andrée 519
Numi[et]ska see Teutcher Pratchett, Terry 46
Prauçaing, Brother 158–159
Obricatis, Sister L. 279 Prichard, Samuel 26, 33–34, 78, 93, 109,
Odo, Georges 222, 518 171, 403, 519
Önnerfors, Andréas 22, 150, 156, 518 Prussia, Frederick William II, King of 172
Ortiz Albear, Natividad 201–202, 518 Pully, Comte de 206
Osterkamp, Ernst 295, 518 Pythagoras 95
Oudinot, Georges 204–206, 212–213, 215,
217–219, 221–222, 518 Quantin, J. [= Joseph?] 188, 358
Oudinot, Mrs. 215
Rabe, Karl Ludwig Friedrich 168, 404
P., F. 299, 519 Radclyfffe, Charles 112
Pagès, Sophie 240, 243 Radde, Kerstin xiv, 517
Pailly, le comte de 136 Ragon de Bettignies, Jean-Marie 27,
Papus see Encausse 185, 195, 198, 200–202, 210, 245, 257,
Parisot, Brother J.-B. 387, 416 279, 314, 318–321, 333–336, 343–347,
Parmentier, A. Wilfelsphem 18, 514 350–353, 358, 360, 362, 373–374, 379,
Paul-Boncour, Suzanne 287 384, 391, 393, 519
index of names 535
Ramsay, Andrew Michael, Chevalier de Simon, M. 54, 515

15, 139 Sittenfeld, Jeanne 214–215, 221
Raschke, Bärbel 15, 519 Smith, George 11–13, 519–520
Rauze, Marianne 245 Smith, William 94–101, 519
Rawlinson, Richard 81 Snoek, J.A.M. xiv, 1, 13, 26, 33, 35, 45–46,
Raymond, Jean-Marie 204–205, 56–57, 112, 135, 141, 150–151, 248, 294,
208–209, 211, 219 338, 513, 517–520
Reboux, Myriam Marie 235–236 Sohn-Katz, Emma 225, 233
Reinhard, Dorothea Elisabeth 23 Soldini, Mr. 164, 415
Renard, Honoré see Herono, Nerard Souley-Darqué, Marguerite 225
Renooz, Céline 235–236 Spinefort, Baron de 157
Reuben see Lubin Starkofff, Véra see Schütz-Robert
Révauger, Marie-Cécile 518, 520 Steel-Maret, Elie 137, 520
Rhéal, Germain see Barillet, Suzanne Steens, Brother 228
Riandey, Brother 273, 282 Steens, Delie (or Delly) 233–234
Richard, Paul 218 Stevenson, David 1, 519, 520
Riche-Gardon, Luc-Pierre xvi Stewart, Trevor 91, 94, 96–97, 101, 111,
Richon, Maria Delphine 225, 233 520
Roëttier, Brother 143–144, 146 Stuart, Prince Charles Edward 3, 88, 109,
Roëttiers de Montaleau, Alexandre 114
Louis 143, 154, 177, 516 Sykes, Mr. 17, 20
Rognon, François xvi–xvii, 176, 184, 196,
519 Tassin, Brother 143
Rosel-Bonneau, Sister 233 Taxil, Leo see Jogand
Rossal, Anne Marie 23–24 Taylor, Michael xvi
Roupelis, Mr. 17 Teissier, C.A. 181, 195, 201, 245, 393, 520
Roussel, Nelly 225, 231 Teutcher, Félicie, dite Numi-
Ruben see Lubin etska 226–227, 234
Ruth 363 Theaulon, Brother 143
Thibierge, Sister 244
Saint-André, Sister 199–200 Thiébault, Brother 179, 520
Saisseval, Claude-Louis, Marquis of 151 Thiselton, W. 171–172, 390, 404
Sanballat 98 Thomas Aquinas 55
Sapho, Sophia 199 Thomas, J. 45, 520
Savalette Delange, Brother 143 Thory, Claude Antoine xv, 33, 520
Saunier, Eric 514, 516, 519 Thouvenin, Mr. 411
Sauzeau de Puyberneau, Brother 237 Thys, Kris 182, 390, 520
Scanlan, Matthew D.J. 15, 79–80, 88, 519 Tissot, Clément Joseph 150–151, 159, 411,
Schaw, William 1, 92, 519 520
Schilt, Brother 275–278 Toussains, Baron de 143
Schopenhauer, Arthur 208 Trabold, Rudolf xv, 520
Schütz-Robert, Vera, dite Véra Transou, Plez A. 155
Starkofff 244–245 Travenol, Louis 25, 27, 520
Seignelay, Marquis de 150 Triniolle, Marie Louise xii, 385, 518
Seignelay, Marchioness de 135, 141, 150, Tschoudy see De Tschoudy
518 Tunbridge, Paul A. 15, 520
Sergent, Jules 228, 232, 238–240, 295
Serin, Brother 206 Valabrègue-la Tour, Marie-Jeanne dite
Sery, Luc 389, 415 Jeanne Mercy 240
Séville, A. 223 Van Belle, Mr & Mrs 17, 20
Sharman, W. 88, 519 Van den Bergh, Mr. 17
Shem 95, 105–106 Van de Sande, Anton xi, 520
Shouster, Mr. 17 Van Heertum, C. 520
Silvy, Brother 229, 242 Van Keulen, Wim xvi
536 index of names
Van Lamoen, F. 520 Weil, Brother 242–243

Van Migom, Jeanne 244, 249–255, Wellhofff, Brother 253
260–261, 284–286, 394 Wharton, Philippe, Duke of 112
Var, Jean-François 297 Whitaker, Elizabeth 10
Vasset-Beaufays, Jeanne 287 Whitehall, Anne 10
Vat, G.O. 187, 190, 200, 353, 520 Wilkinson, Thomas 172
Verdani, Brother 208 Willermoz, Jean-Baptiste 153
Vermier, Brother 206 Williams, Elizabeth 10
Verval, Guy see Noël, Pierre Williamson, Bernard 80, 521
Vibert, Lionel 78, 520 W[irth], O[swald] 232, 239, 240,
Vigneau, Albert 378 246–249, 256, 258–260, 266–268, 273,
Vigni, Francesca 121, 153, 521 279, 284–286, 359, 514, 521
Villette, la Marquise de 205 Wittgenstein, Ludwig 337–338
Voltaire (= François Marie Arouet) 135, Wolf, Sister 279
205 Wolfstieg, August 160–161, 521
Von Knobelsdorfff, Dorothea Ulrike Wolson, Thomas 82, 521
Charlotte 167 Woodford, A.F.A. 170
Von Sachsenfels, B. 23–24 Wren, Christopher 80, 514, 521
Von Schwerin, Count Friedrich Wilhelm Wünstel, Sister 243
167–168
Von Seckendorf, Baron 138 Yates, Frances A. 14, 92, 115, 521
Von Sudthausen, Mrs. 167 York and Albany, Prince Frederick, Duke
Von Weijse, J.C. 23–24 of 172
Von Wülcknitz, Major 167 York and Albany, Princess Frederica Char-
Von Wülcknitz, Sophia 167 lotte Ulrika Katherine of Prussia, Duch-
Vos, Karen-Claire 151, 521 ess of 172
Vuillaume, Maxime 165, 245, 392, 521 Young Pretender see Stuart
Yvelin-Boucher, Henriette Thérèse Louisa,
Wallworth, Elizabeth 10 dite Clayre or Claire 231, 233–236
Waples, William 94–102, 521
Wassenaer, Juste Gerard, Baron of 18–20, Zerubabel 63, 78, 95, 99, 106
89
INDEX OF SUBJECTS
Abyss 38, 68, 205, 308 267, 275, 277–278, 303–305, 309, 314,
Acception 1, 79, 519 317, 324, 334, 337, 343, 349, 362, 420,
Adam and Eve, the tombs of 362 422–423, 425–426, 431–435, 439–440,
‘Adoption’ (the term) 79–82 446–452, 456, 458–461, 463–464,
Ahiman Rezon 10, 172 470–473, 478, 487–490, 493, 496–497,
Allude 253 500–501, 505, 508–510
Allusive method 57, 519–520 Ark of the Covenant 107, 122–123
Almond paste 59, 308, 326 Armenia 43, 447, 450, 472, 490, 497,
Alms 370, 378 508, 510
Altar 36, 40, 42–43, 107, 163, 171, 189, Arms 31, 96, 150, 230, 326, 338 (see also:
304, 309, 315–316, 322–323, 328, hands)
331–332, 346, 349, 350, 357, 386 Arras 88
Amathonte 178 Arrogance 31, 38, 44, 62
Amazonnerie (Amazonie) Anglaise Ars Quatuor Coronatorum (AQC) ix, 14,
degree xiv, 59, 149, 186, 364–367, 390, 394, 513–515, 519–521
408, 412–413, 417 Art of memory 92, 521
Ambiguities 368, 375 Assembly (assemblée, assemblage) 10,
Amouzin albomatatos 363 14, 17, 19–20, 25, 41–42, 47, 52, 79, 95,
Ancien Régime 183, 516 97, 101, 117, 121, 137, 142–145, 224, 228,
Ancient and Accepted Scottish Rite 240, 289, 309, 321, 347, 352, 370, 389,
(AASR) 6, 87, 176–177, 186, 196, 393, 415, 431, 443, 446, 458, 462, 476,
200–201, 205–206, 211, 218–220, 224, 500, 520
256–257, 292–295, 297, 299–300, 317, Association Maçonnique Internationale
319, 321, 323, 346, 374, 376, 378, 384, (AMI) 252, 255
386, 391, 516, 518 Attributes (of the functions or
Angels 43, 96, 116, 192 degrees) 18, 22, 108, 285–286, 309,
Angel of peace 39, 84 313, 316, 323, 329, 332, 335–336, 339,
Annunciation 361 349, 352, 385
Antediluvian pillars 73, 84–85 Australia a fĳifth continent 336
Anticlericalism 176, 184, 220 Autonomy 196, 207, 237, 264, 269
Antients 2–3, 10, 81, 91, 270, 294, 377
Apple (pomme) 40, 49–51, 62, 75, 122, Babystes 208
127, 146, 304, 307, 309, 311, 313, 316–317, Balance 239, 273
324, 331, 333, 337, 339, 349, 352–354, Banner (bannière) 76, 364, 378, 456, 464
420–421, 425, 428–430, 442, 444, 447, Banquet see: Table lodge
456–457, 464–465, 468, 470, 494 Baptism 34, 57, 188, 194
Apron (tablier) 12, 16, 22, 31, 37–38, Barefoot 309
45–46, 58, 61, 69, 84, 122, 257, 289, 291, Battle of the sexes 226
309–310, 313, 316, 323, 329, 332, 336, Belba 41, 53, 62, 76, 118, 304, 318, 422,
338, 339, 349, 352, 361–362, 371, 417, 429, 443–444
426, 438–439 Bethlehem see: Star of Bethlehem
Architect 1, 34, 80–82, 95, 97 Bethula 361
Architects degree 169, 362 Bible (Biblical) 34–36, 44, 47, 53–54,
Arch of (iron and) steel 38, 44–45, 63, 58–61, 64, 68, 78, 84–85, 92–93, 101,
66–67, 70, 84, 311, 355 109–110, 115, 160, 172, 189, 248, 267, 291,
Aristocracy 14, 33, 48, 142, 179 312, 364, 397, 409–410
Ark of Noah (l’Arche de Noé) 36, 38, Bibliothèque Nationale de France,
42–44, 59–63, 73–75, 84, 95, 97, département des maniscrits
104–106, 122, 146, 160, 163, 171, 262, occidentaux, Paris (BN) viii–ix, xi–xii,
538 index of subjects
xiv, xvi, 16, 35, 127, 129–130, 132, 432–433, 450, 459–460, 472–473, 479,
134–136, 142–143, 148–149, 155–157, 163, 490–491, 496, 508, 510
180–181, 186–189, 195, 210, 293, 379, Chain (chaîne) 40, 58, 84, 171, 224,
387–399, 402, 406–408, 410, 413–418, 270, 289, 300, 306–307, 312, 315, 317,
425, 517 320–321, 325–326, 328, 330–331, 334,
Bird in vase 189, 360 337–339, 344–345, 351, 384, 386, 426,
Blazing Star 108, 119–120, 163, 169 442, 456, 494, 506
Blindfold(ing) 37–40, 42, 45, 49–50, Chamber of preparation 314, 427, 438,
58, 65–66, 178, 224, 248, 304, 309, 311, 441
313–314, 317–318, 324–325, 330, 333, Chamber of reflection 302, 330, 338, 342
338, 348, 350, 354, 399 Chambre d’Administration 143–145
Bliss / felicity (félicité) 38, 41–42, 44, 50, Chambre de Paris 142–145
52–53, 55–56, 60, 62, 71–72, 96, 178, 311, Chambre des Provinces 143–145
362, 422, 425, 427, 429, 431, 440–441, Charge 9–11, 64, 94, 330, 355, 358–359
445, 448, 455–456, 458, 463–465, Charity (charité) 33, 60, 114, 120, 128,
468–470, 477, 486, 495, 499–500 191–192, 194, 210, 267, 277–278, 418,
Bonai 101 422, 430, 448, 457, 463, 470, 480, 487,
Book M 94–101, 104, 107, 519 491, 495, 499, 507
Bordeaux 3, 10, 25, 390, 408 Chequered pavement (pavé mosaïque)
Bouquet 304, 310, 378 335, 351
Box see: Mystical box Chevalière de la Lune degree 149, 163,
Bride see: Wedding 186, 363, 366–367, 408, 412, 414
Brioude 24 Chevalière de la Colombe degree 138,
British Library (BL) ix, 11, 79–81, 172, 394 186, 195, 200, 364–367, 412
Brunswick 140, 170 Chevaliers et Chevalières de la Persévé-
Brunswick family of rituals viii, 139–141, rance 15
166, 168, 170, 172, 301, 304–307, 313–316, Christian 2, 31, 47, 56–59, 93–94, 96,
323, 325, 331, 337, 341, 343, 346, 348, 103, 137, 139, 157, 187, 294, 364, 378, 409
355, 357, 365, 388, 403–405, 437–453, Christmas tree 244
455–458, 460–462, 464, 466, 468–476, Clerical 248
482, 486, 493, 500–503, 508, 510 Clermont tradition / family of rituals viii,
Buckler 99 132, 134–137, 139–140, 147–148, 153,
Buckles 311 155–156, 160, 163–164, 167–168, 182,
Bulls 80–81, 176, 183–185, 196, 516 187, 257, 301–316, 319, 321–326, 328,
Burning heart see: Heart, burning 331–335, 337, 342–344, 347–353, 369,
375, 382, 396, 398–401, 404–405, 407,
Calumnies 368, 375 409, 412, 414–416, 425–436, 454–466,
Calvinism 224 468–474, 476–483, 486–487, 491–493,
Candeur tradition / family of rituals 495–498, 500–503, 507–508
153–154, 156–159, 161, 180–181, 185, 187, Climes (climat) 178, 284, 308, 321, 327,
195, 306–307, 314, 318, 321, 324–325, 332, 335, 339, 346, 351, 376, 404, 488
328–329, 333–337, 342, 345, 350–353, Clothing 14, 22, 37–39, 42, 65, 71, 74,
355–356, 365, 370–376, 379, 410–412, 109, 122, 152, 178, 181, 281–282, 298–299,
458, 460–462, 466, 472, 482, 485–487, 303–304, 309, 311, 313–314, 317, 324,
491, 497–503 329–330, 333, 336, 338, 355, 362, 364,
Candles 39, 41–42, 163, 171, 385 378
Capuc(h)in 162, 316–317, 412 Cochinchine (South Vietnam) 222–223
Cargo 76 Code Civil 179
Catechetical rituals 7, 91–92, 104, 120, Collaboration 227, 285
353, 358–359 Collar see: Ribbon / collar / sash
Catholic(s) 48, 114, 126, 139, 157, 176, 196, Collation see: Table lodge
349, 364 Colonies 2, 140, 158, 165, 170, 202, 223
Cement (ciment) / mortar (mortier) Comédie Française, The Hague 21, 122
28–31, 68, 275, 277, 308, 326, 423, Comet 120, 171
index of subjects 539
Comité Central du Rite Écossais Réformé Deptford MS 103–106, 108, 515

185, 196 Deputy (Grand) Master 19–20, 22, 89,
Communication, by 151, 208, 215, 221, 100–101, 110, 114, 168, 179, 229, 232–233,
235, 240, 243, 249 289
Company 1, 10, 80–81, 91, 332 Destruction 76, 95, 99, 218, 304, 324,
Compasses 16, 29, 33, 117, 168, 312, 346 334, 491, 508–509
Compassionate 306, 319, 334, 344, 348 Deutsches Freimaurer Museum, Bayreuth
Conduct see: Regulate conduct (DFM) ix, xii, xvii, 166, 182, 388,
Confrérie des Figues 15 390–391, 398
Confusion of tongues / languages 41, Development viii, xv, 5–7, 35, 46, 78,
53, 62, 76, 96–97, 118, 422–424, 429, 108, 123, 126, 139, 161, 176, 196, 241,
433–434, 443, 460–461, 479–480, 491, 246–247, 249–251, 253–255, 258,
502, 509 266–267, 273, 275, 278, 294, 301, 306,
Constitution(s) 10, 18–22, 89, 94, 101, 110, 333, 336, 340, 341–386, 399–400,
158, 184, 197, 206, 209, 214–215, 220, 518–520
227, 230, 232, 238, 242, 244, 252, 254, Directions of the wind 308, 376–378
312, 322, 346, 358, 379, 383, 515 Discipline 237, 248–249, 268
Constitutions of the Freemasons, 1723 2, Discretion 29, 39, 41, 57, 60–61, 63,
9–10, 64, 78, 95, 101, 513 68, 72, 84, 114, 118, 128–129, 137, 229,
Convent des Gaules 153, 518 307, 312, 315, 321, 326, 328, 331, 335,
Convention 80, 211, 228–230, 238–239, 338–339, 343, 345, 351, 371, 418, 420,
249–252, 255, 263–266, 281–282, 428–430, 434, 440, 443–444, 448, 451,
288–289, 291–292 457, 461, 463, 466, 469–470, 473, 479,
Copenhagen ix, 3, 22, 140, 393 484–485, 490, 494, 497–499, 504, 507
Corpus Christi Guild, York 9 Disobedience 51–52, 117
Correct behaviour 368, 375 Dove (colombe) 43, 146, 163, 364, 433,
Courtesy 226 447, 450, 460, 472, 478, 490, 502, 510
Cream 308, 326, 335 Dove, Dame of the D. (Colombe) degree
Creator of all things 38, 309, 312, 332, 138, 186, 195, 200, 364–367, 412
349 Dramatisation of the rituals 7, 61–62, 85,
Crème brûlée 59 92–93, 121, 330, 353, 358–359, 380
Crown / Couronne, princess of the C. Dress, uniform 152, 281, 298–299
degree see: Princess
Cruel hearts 115, 306, 315, 319, 334, 344, Earring (boucle d’oreille) 37, 45, 303, 311,
348 313, 324, 330, 333, 427, 438, 493, 503
Cufff / rufffle (manchette) 42, 303, 314, Earthen(ware) pot / pan (terrine) 36,
324, 330, 333, 427, 445, 493, 503 39–41, 63, 65, 72–73, 122, 428, 437,
Cup of bitterness 224 441–443, 452, 461, 474, 481, 502
Curiosity (curiosité) 4, 37, 48–49, 54, Earthly Paradise (Paradis Terrestre) 41,
57–58, 66, 73, 96–97, 100, 118, 120, 268, 49, 52, 56, 63–64, 73, 116–117, 267–268,
315, 360, 419, 423, 439, 440, 452, 468, 314, 329–330, 337, 443, 452, 475, 477,
474, 483, 488, 492, 497, 503, 509 493, 504
Easter Vigil 55
Dalziel lectures 101–102, 132 Écossaise degree xiv, 59, 149, 157–158,
Danske Store Landsloges (Grand Lodge of 163, 186–188, 195, 199–200, 360–363,
Denmark), Archiv og Bibliothek, 365–367, 402, 408, 410–414, 417
Copenhagen (GLD) ix, 22, 195, Eden, garden of (jardin d’eden /
387–388, 391, 393–395, 403 edem) 50–51, 53–56, 116, 150, 169, 178,
Dating of the texts 125–126 188, 190, 194, 328, 421, 429, 444, 457,
Death (image of; voyage from D to 465, 469, 486, 493, 504
Life) 39–41, 49, 51–52, 84, 311, 314, Edinburgh ix, xiii, xvi, 4, 90, 102, 105,
324, 333, 399, 428, 441–443, 494, 505 110, 147, 329, 519
Dépositaire 22–24, 37, 188, 209, 213, 256, Education 1–2, 14, 33, 92, 151, 211, 223,
302, 317, 337, 355, 357, 376–377, 438 252, 268
Egyptian Rite xv, 513, 515 Fines 368–370, 375

Elite 249, 514 Fire (feu) 1, 38, 43, 68, 119, 178, 188, 308,
Élue degree 59, 135–136, 138, 149, 311, 328, 349, 419, 425, 428, 435, 439,
158, 162, 182, 187–188, 194–195, 200, 447, 461, 467, 481, 488, 494, 505
360–362, 365–367, 387, 390, 398–399, First Empire iv, xii, 139, 162, 182, 264,
402, 408, 411–414, 416 382, 411
Emancipation 192, 197, 208, 211, First World War see: Great War, the
226–227, 250–251, 253, 353 Flather MS 103
Emblematic rituals 61 Flesh and blood, my own 322, 347
Embrace (embrasser) 38, 41, 43, 426, Flowers 49, 178, 304, 309–310, 326, 329,
428, 439, 443, 446 332, 336
English fashion 15 Footstool (marchepied) (of the Lord) 60,
Enlightenment 59, 514, 516 431, 448, 458, 470, 481, 495, 500
Epernay, bibliothèque d’ 16 Franco-Prussian war 5, 179, 183, 195
Equality (égalité) 14, 179, 184, 192, 201, Fraternity (fraternité) 11, 21, 64, 67–68,
211, 217, 226, 250, 253–254, 272, 274, 73, 80–81, 128, 172, 184, 192, 194, 222, 264,
281, 283, 432, 450, 453, 459, 472, 475, 272, 274, 276, 283, 331, 418, 420, 422,
478, 501, 514, 519 423, 484, 487–488, 493, 498, 500, 505
Ermine 22 Freedom (liberté) 6, 15, 19–20, 101, 146,
Error(s) 29, 128, 134, 139, 159–160, 168, 184, 197, 212, 224, 226, 237, 245, 250,
192, 254, 268, 277, 281, 322, 369, 375, 254, 272, 274, 283, 288, 295, 345, 358,
407, 409 360, 383
Esoteric 14, 110, 151, 248, 521 Freethinking 197
Esoteric knowledge 46, 85, 359 Free Union Masons 11
Ethics 319 French Modern Rite (Rite Moderne = Rite
Eve, ‘corrected’ story of 160, 317, 383 Français) 87, 180, 186, 199–200, 202,
Evolutionism 211, 247, 253 224, 293, 297, 317, 376, 390–391
Expulsion 11, 288 French Revolution 5, 13, 33, 48, 154, 160,
Exterminating angel 36, 38, 44–45, 68, 162, 164, 170, 175, 177, 179, 198, 226, 253,
84, 116, 119–120, 171, 312, 328, 349 301, 381–382, 412, 416, 514
Exultet 55 Friendship 29, 40, 58, 84, 128–129, 133,
167, 170, 175, 178, 190, 306, 315, 321, 334,
Fall, the (la chute) 4, 41, 44, 47–48, 52, 344, 404, 514
55–56, 64, 115–116, 160, 163, 314, 358, Fruit 28, 40–41, 49–51, 53–54, 56, 58, 63,
380, 443, 452, 475, 477 84, 116, 127, 188, 199, 268, 306–307, 312,
Fama Fraternitatis 94 330–331, 420–421, 428–429, 442–444,
Families / traditions of rituals viii, 5–6, 456, 465, 468, 476, 484, 493–494, 498,
93, 102, 129–132, 134–141, 147–148, 505
153–156, 160–164, 166–168, 170, 172, Function jewels (badge) 22, 33, 91,
180–182, 185, 187, 195, 257, 300–353, 302–303, 311, 317, 324, 329, 333,
454–512 336–337
Feelings 47, 71, 128, 157, 175, 178, 191,
246, 268 Gages family of rituals 35, 134, 136–139,
Fees 10, 17–18, 20–21, 82, 207, 209–210, 306, 310–313, 315, 318, 335, 341–344,
214, 235, 353, 370–373, 378 346, 365, 387, 402, 454–456, 458–470,
Felicity see: Bliss 476, 478, 482, 486–487, 497, 505–506
Felix Culpa 4, 55 Gallantry 226
Female / feminine lodges 6, 12, 239, Garden see: Eden
250–255, 264, 266, 288 Garter 22, 39, 61–63, 65, 84, 122, 171,
Feminism xvii, 48, 59, 146, 179, 183, 303, 307, 311, 314, 317, 324, 329, 330,
196–197, 204, 208, 211, 220, 225, 227, 332–333, 336, 338, 349, 352
230–231, 244–246, 250, 267, 273, Garter of the Order 40, 58, 84, 108–109,
383–384, 386, 513–514, 521 309–310, 312–313, 316, 321, 323,
Fetters (fers) 306–307, 320–321, 345 328–329, 332, 339, 349
Garter, Order of the 108–109 Grande Loge Symbolique Écossaise

Garter, sleeping with the 40, 309, 313, (GLSE) 176, 196–198, 203, 218–220,
328–329, 336, 349 225, 227–228, 233–236, 240, 245, 259,
Geheimes Staatsarchiv Preußischer 383–384, 517
Kulturbesitz, Freimaurerbestand, Berlin Grande Loge Symbolique Écossaise
(GSPK) ix, xii, xvii, 168–169, 388, 390, Maintenue (GLSE-2) 6, 198, 220, 224,
404, 406, 416 227
Gender / sex of the Candidates 6, 64, Grande Loge Symbolique Écossaise Mixte et
82–83, 137, 353–354, 380, 386, 400 Maintenue (GLSE-M&M) 6, 219–220,
Gentleman masons 10, 109 224, 226, 233–234, 264, 296
Gentlemens’ clubs 2–3, 9, 514 Grande Loge Symbolique Indépendante
Gentleness 60, 114, 118, 191 (GLSI) 196
Geometrical Master Masons 103 Grande Oriente Español (GOE) 201–202
Geometry 64, 95–97 Grande Oriente Nacional de
Germs see: Pips España 201–202
Ghiblim 101 Grand Lodge of Adoption 18, 21–22, 89
Gloves (gants) 22, 37–38, 45–46, 58, 61, Grand Lodge of All England 3
69, 84, 122, 304, 309, 313, 316, 323, 329, Grand Lodge of Scotland (GLS) ix, xiii,
339, 352, 371, 378, 426, 438–439, 503 xvi, xvii, 329, 519
God (Dieu) 34, 38, 44–45, 51, 53–55, Grand Mistress of all the Adoption Lodges
60, 64, 73, 93, 95–97, 99–100, 105–107, in France (Grande Maîtresse de toutes
113–118, 120, 123, 128, 160, 178, 184, les loges d’Adoption de France) 48,
191–192, 196, 278, 294, 308–309, 332, 135, 141, 146–147, 149, 151, 159, 190, 398,
338, 352, 361–362, 364, 418–422, 425, 411, 517
430, 433–434, 440, 444, 447–448, Grand Orient de France (GOF, GOdF) iv,
450–451, 455, 457, 460–461, 463–464, ix, xii, xvi, 5, 79, 82, 134–135, 142–146,
466, 468, 470, 473–474, 477, 479–480, 153–154, 156–157, 163–164, 176–177,
482, 484, 487–489, 493, 496–500, 502, 179–184, 187, 189–190, 193–199, 201,
504, 506–508 204, 222, 225, 233, 237–239, 247,
Good and evil (le bien et le mal) 41, 254–255, 258, 265, 288, 323, 336,
49, 51–52, 54–56, 62–63, 116–117, 146, 340, 354, 358, 369, 379, 381–382, 387,
328, 330, 421, 428, 443–444, 467, 469, 389–394, 396, 398, 411, 414–415, 513,
476–477, 486, 498, 505 515, 517, 520
Gospel see: Bible Grand Orient family of rituals viii, 132,
Grace (grace) 55, 105, 160, 173, 178, 477, 135–136, 141, 147–148, 153, 155–156,
482, 487, 497, 508 160, 163–164, 167, 180–182, 187, 301,
Grande Loge Centrale (GLC) 183–184, 304–307, 311–312, 314, 318, 322–329,
196, 198, 219 331–336, 338–339, 342–343, 348–353,
Grande Loge de France (GLF, GLdF) ix, 368–369, 375–376, 379, 382, 396–397,
xii, xv, xvi, xvii, 6, 147, 198–199, 399, 401, 405–407, 409–410, 414–416,
203–300, 307, 316–322, 340, 343, 418, 458, 460, 462, 465–466, 468–469,
345–346, 352, 358, 379, 383–384, 388, 473–474, 477, 481, 483–510
391–392, 394, 406, 517, 519 Grant Orient and ‘Third’ tradition 306,
Grande Loge Féminine de France 331, 336–339, 368, 503–511
(GLFF) ix, xii, xvii, 6, 48, 164, 181, Grand Orient of Hungary 201
203, 220, 230, 236, 244, 273–274, Great (or Grand) Architect of the
279, 281–282, 286, 291, 296–300, 319, Universe 19, 52, 64, 71, 93, 117–118,
384–386, 392, 394–395, 416, 513–515, 128–129, 184, 196–197, 308–309, 353,
519 431, 449, 458, 471, 477, 496, 501, 509
Grande Loge Générale Écossaise 177 Great (or Grand) Sun of the Universe
Grande Loge Nationale (GLN) 184–185, (grand soleil de l’univers) 60, 99, 114,
196 327–328, 419, 430, 448, 457, 470, 480
Grande Loge Symbolique de France Great War, the (First World War) 239,
(GLSF) 198 241, 243, 250, 260
Grip / token (of a degree) (attouchement) Heart, burning / blazing / flaming 61,

26, 42, 159, 282, 296, 309, 385, 435, 146, 281, 339, 352, 466
446, 462, 467, 482–483, 492, 495–496, Heart, discrete / wise / sincere / gentle /
503–504, 507 compassionate 39, 61, 277, 319, 331,
Groot Oosten der Nederlanden (GON) 334, 337, 344, 348, 420, 433, 440, 460,
(Grand East of the Netherlands), 479, 484, 487, 495, 497, 502, 504, 507
Cultureel Maçonniek Centrum ‘Prins Heart, driven by passions 38, 75, 281, 420,
Frederik’ (CMC) ix, xi–xii, xvi–xvii, 423, 431, 439, 448, 458, 471, 487, 500
16–22, 27, 82, 84, 89, 100–101, 112, 121, Heart, hard / stony / cruel 105, 115, 306,
136, 147, 155, 157, 163–164, 166, 168, 178, 315, 319, 334, 344, 348
180–182, 186, 195, 202, 224, 293, 295, Herculanum 365
387–393, 398–400, 403–405, 407–411, Heredom see: Harodim
414–416 Heretic 59
Große Landesloge [der Freimaurer] von Herodem see: Harodim
Deutschland 167, 316, 404 High degees xiv, 7, 121, 161, 184, 186, 297,
Groupe Maçonnique d’Études 321, 353, 359–368, 376, 416–417
Initiatiques 259 Hod (auge) 28–30, 40, 43, 59, 63, 68,
Guillemain family of rituals 306–307, 122, 428, 447
316–323, 334, 342–347, 350–353, Honey 59, 326
454–463, 466, 469, 476–483, 486, 506 Horeb 107
Guilt 52, 56, 129 Humanitarian objective 205
Humiliation (humiliating) 48, 50, 176
Hammer and stone/box see: Mystical Humility (humilité) 151, 317, 479–480
Box
Hand(s) (main(s)) 9, 28, 36–44, 66–67, Illustrious Sovereigns (Souveraine Illustre)
69, 73, 75, 98–99, 117, 119, 171, 189, 300, degree 59, 158, 163, 186, 361, 366–367,
308, 312, 315–316, 318, 320, 322–323, 410–411, 414
326, 328, 332, 334, 338, 345–347, Imitation 12–13, 250, 254, 269, 374
362, 384, 399, 410, 426, 428–429, 435, Immortality 51–52, 154, 184, 196
438–443, 445–446, 462, 475, 482–483, Imprecations 67–68, 309
492, 496, 503, 506–507 Independence 170, 177, 198, 226, 264,
Hands on the tree 328, 336, 351 266, 513
Handkerchief 345 Indochina 222–223, 515
Hanoverian(s) 3, 111–112, 121 Infamy (infamie) 43, 68, 309, 323,
Happiness 52, 55, 72, 113, 128, 154, 328–329, 347, 349, 419, 446, 461, 488
177–178, 252, 275, 314, 362 (see also: Initiatic rituals 61
bliss / felicity) Innocence (innocence, candeur) 33,
Harmony (harmonie) 25, 77, 118, 178, 56–57, 60, 74, 113, 118, 278, 330, 422,
239, 246, 273, 277, 288, 325, 435, 461, 430, 433, 447, 449–450, 457, 459–460,
481, 491, 509 470–472, 477–478, 480, 487, 495, 499,
Harodim (Heredom, Herodem, 502, 505, 507
H.R.D.M.) 3–5, 86–91, 93–94, 96, Innovation 33, 146, 168–169, 248,
99–103, 109–115, 120–123, 132, 137, 173, 317–318
180, 377, 380, 515, 519–521 Inspectrice 22–24, 188, 209, 213, 236,
Health, good 324, 348 256, 355–357, 496, 503, 508
Heart (cœur) 60, 62, 64, 76, 127–129, Introduction of new degrees 35,
171, 191–193, 230, 253, 267, 275, 290, 260–261, 271, 345, 366–368
312–313, 322–323, 328, 343, 346–347, Inversion 53–54, 69, 296, 304, 378
363, 418, 425, 429, 431–433, 449, Ish Chotzeb 101
455–456, 458–460, 470–471, 479, 485, Ish Sabbal 100
487, 489, 496, 498, 501, 508, 510 Islam 208
Heart, in box / stone 43, 61, 75, 84, Italy 14, 183, 196
122–123, 133, 168, 276, 281, 305–306,
312, 315, 319–320, 325, 331, 334, 337, Jachin & Boaz 85, 171–172, 270, 294, 403
344, 348, 350–351, 446, 448 Jacobites 3, 5, 88, 111–114, 120–121, 515, 517
Jacob’s dream (sommeil / songe de Liberties 368, 375

Jacob) 60, 116, 127, 311, 334, 337, Liberty 119, 184, 189, 192, 226, 253, 270,
343–344, 423, 431, 435, 448, 452, 458, 281, 290, 321, 360
461–462, 470, 473–474, 481, 487–488, Library and Museum of Freemasonry,
500, 508–509 United Grand Lodge of England ix,
Jacob’s Ladder (echelle de Jacob) 5, 36, 170
38–39, 42–44, 59–62, 75, 84–85, 102, Licence 368, 375
112–113, 116, 118, 146, 173, 189, 302–305, Life 15, 22, 52, 54–57, 62, 81, 96, 151, 179,
309, 311, 313–314, 318–319, 325, 329–331, 191–192, 210–211, 246, 248, 258, 268,
334, 336–337, 343–344, 348–351, 420, 276, 280–281, 290, 330, 364
426–427, 435, 439–441, 445–447, 452, Life, Light of 45
455, 461, 463–464, 468, 470, 473, 480, Life, Star of 39–40, 42, 58, 119, 314
484, 497, 504, 507–508 Life, Tree of 41, 51–52, 116–117, 314, 330,
Jam 59 364
Jena 3, 22–23, 25, 140, 355, 393 Life, Voyage from death to 40, 49, 84,
Jerusalem 26–27, 78, 95, 98, 106, 147, 246, 295, 311, 324, 333, 337, 399
163, 362, 405, 520 Ligament 58, 127, 306–307, 312, 321, 325,
Jewellery 317 331, 334, 337–338, 420, 429, 444, 456,
Jewels see: Function jewels 465, 468, 476, 484, 493, 498, 505
Jews 31, 34, 98, 192 Light of Masonry 45
Journal des Femmes 183 Ligue Internationale des Femmes pour la
Justice 11, 35, 118, 194, 253–254, 262, Paix et la Liberté 245
275–276, 369, 423, 488, 495, 503, 509 Lips / mouth (bouche, levres) of the
Candidate 28–31, 41, 59, 68–69, 168,
Kerchief (mouchoir) 304, 324, 333 307, 312, 326–327, 331–332, 335, 428,
Kilwinning xiii, 87–90, 92 443–444, 469, 494, 498
King of Scotland 1, 101, 110–111 Lips / mouth (bouche, levres), cleaning
Kiss of peace (baiser de paix) xiv, 38–39, of 321, 326–327, 332, 335, 339, 345
69, 426, 439–440 Lodge Anacréon 190
Kneel (se mettre à genoux) 32, 38, 42, 67, Lodge Athéna 291–292, 298
308, 327–328, 332, 428, 439, 445 Lodge Babeuf et Condorcet 262,
Knight of the Eagle and Pelican 88 284–285
Knight of the Sword and of the East Lodge [de la] Candeur xii, xiv, 11, 48, 131,
(Chevalier de l’épée et de l’Orient) 63 143, 150–154, 156–161, 166, 175, 178–180,
Knocks on shoulder of Inspector (coups 356, 365–366, 370–373, 389–390, 410
sur l’épaule de l’Inspecteur) 37, 42, Lodge Carl zur gekrönten Säule 166
439, 445 Lodge Chevaliers de la Croix 181, 190,
Knowledge of Good and Evil see: Tree of 378, 390
Knowledge of Good and Evil Lodge Cosmos v, xii, xvi, 6, 164, 187, 203,
272, 283, 296–297, 299, 319, 384–387,
L’Acacia 248, 259 389–390, 392, 395–396, 415–416, 518
La Franc-Maçonne see: Ado1744a Lodge Cybèle 292, 298
Lama Sabachthani / Lamma Zabatany Lodge De la Parfaite Estime de
53–54, 466, 478 L’adoption 413
Laws see: Regulations Lodge De la Parfaite Union 158
Le Droit Humain (LDH) 5, 197–198, 212, Lodge De la Réunion Désirée 158
219–220, 224–226, 233–234, 245, 247, 255, Lodge De la Trible Union 162, 316, 389,
263–264, 269–270, 296, 383–384, 519 412
Le Parfait Maçon see: Ado1744b Lodge De l’Harmonie 25
Le Symbolisme 246–248, 257, 259, 266, Lodge Der Tempel der Freundschaft 167,
269, 513, 517, 521 404, 515
Liber M = Liber Mundi see: Book M Lodge Des Francs-Chevaliers 520
Liberté, Égalité, Fraternité 184, 192, 272, Lodge Des Parfaits Élus 132, 394
274, 283 Lodge Diderot 198, 225, 234, 245, 264
Lodge Egyenlöség 201 Lodge Les Libres Penseurs 197

Lodge Éleusis 292, 298 Lodge Les Neuf Sœurs 154
Lodge France et Colonies 237 Lodge Le Temple des Familles xvi
Lodge Francisco Ferrer 241 Lodge L’Étoile de Bethléem 188, 358, 391
Lodge Fraternidad Ibérica 201 Lodge L’Étoile du Tonkin 222
Lodge Isis 292, 298–299 Lodge Le Vœu de la Nature 199
Lodge Jérusalem des Vallées Égyptiennes Lodge L’Inalterable Amitié 389, 415
189–190, 340, 358, 391, 393 Lodge L’Olivier Écossais 263
Lodge La Belle et Bonne 205 Lodge L’Union Parfaite 146, 387, 401, 515
Lodge La Clémente Amitié 206 Lodge L’Union Royale 388, 409
Lodge La Concorde 153, 520 Lodge Minerve 263, 272, 280, 288,
Lodge La Ferveur Éclairée 146 290–292, 298, 392
Lodge La Française Élue Écossaise 390, Lodge Notre Dame de Longué 381
408 Lodge of the Grand Master 5, 133, 149
Lodge La Fraternité 520 Lodge of the Grand Mistress 150
Lodge La Fraternité Tonkinoise 222 Lodge Saint-Antoine 149–150
Lodge L’Age-d’Or 190 Lodge Saint-Charles du Triomphe de
Lodge La Jérusalem Écossaise 198, 224 la Parfaite Harmonie et Contrat
Lodge La Liberté d’Orient 212 Social 416
Lodge L’Amitié 143, 163, 177, 393 Lodge Sainte Joséphine 190, 394
Lodge L’Amitié Indissoluble 157 Lodge Saint-Jean Baptiste 388, 406
Lodge L’Anglaise 3, 25, 393, 517 Lodge Saint-Jean de Castres 416
Lodge La Nouvelle Jérusalem 6, 219–298, Lodge Saint-Jean de Chartres 149
379, 391–392 Lodge Saint-Julien 24
Lodge La Parfaite Harmonie 136, 139 Lodge Saint-Pierre et Saint-Paul 112
Lodge La Parfaite Union 121 Lodge Saint-Thomas 111
Lodge La Persévérance Écossaise 204, 207 Lodge Saint-Thomas au Louis
Lodge La Philosophie Sociale 198, 225, d’Argent 112
263 Lodge Thébah xii, 229, 263, 288,
Lodge La Raison Triomphante 218–220, 291–292, 297–298, 392
234 Lodge Tolérance et Liberté 224, 295
Lodge La République Sociale 262 Lodge Union et Bienfaisance 196, 262,
Lodge La Rose Écossaise 298 272–275, 278–279, 281–282, 392
Lodge La Ruche d’Orient 223 Lodge Zum goldene Krone 167, 404
Lodge La Tolérance 261–262, 281 Lodge Zur gekrönten Hofffnung 166
Lodge La Triple Harmonie 143–146, 237 Loge de Juste vii, 3–4, 17–22, 82, 87–89,
Lodge La Véritable et Constante 101, 109, 122, 126, 133, 147, 353, 355, 393,
Amitié 150, 156 405
Lodge Le Contrat Social 175 Loge Traditionnelle Féminine Fran-
Lodge Le Général Peigné 263, 266, 272, çaise 299
288, 291, 392 London ix, xvi–xvii, 1–2, 4, 10, 80–81,
Lodge Le Libre Examen 6, 204–298, 340, 87–92, 94–95, 105, 110–111, 120, 122, 132,
379, 383, 391, 518 138, 170–172, 235, 297, 380, 387, 390,
Lodge Le Lien Maçonnique 199 403, 405
Lodge Le Lotus 199 London Company of Masons 1
Lodge Les Amis de la Paix 193 Love God and one’s neighbour (l’amour
Lodge Les Amis Discrèts 188–189 de Dieu et du prochain) 38, 44, 60,
Lodge Les Arts Sainte-Marguerite 112 113–114, 120, 123, 278, 420, 422, 425,
Lodge Les Commandeurs du 430, 440, 447–448, 455, 457, 463, 468,
Mont-Thabor xv–xvi, 190 470, 484, 487, 498–499, 504, 507
Lodge Les Frères Unis Intimes 187, 358, Love (aimer) my Brothers and Sisters 40,
391 43, 103, 309, 312, 322, 347, 349, 428,
Lodge Les Hospitaliers de la Palestine 442, 446, 453, 475, 501
204, 207 Lunéville 16
Maçonnerie des Hommes 162–163, 293, Mysteries (mystères) xi, 26, 31–33, 49,

327, 339, 376–377, 382, 389, 414 51–52, 57, 128, 143, 160, 172, 268, 320,
Magi (Mages) 58, 95, 99, 107, 119, 163, 331, 335, 349–350, 388, 393, 403, 480,
337, 506 485, 492, 503, 515–516, 518
Maîtresse / Maîtrise Parfaite degree see: Mystical box (boîte) 43, 63, 73–75,
Parfaite degree 84, 122, 168, 276, 305–306, 312, 315,
Makariotin 311, 467 319–320, 325, 331, 334, 337, 344, 348,
Male domination 56 350–351, 446
Master Builder 1, 110, 295
Master of Works 1 Name changed 38, 69, 439
Maya-Isis 286 National Library of Australia (NLA) ix,
Meditation 260 163, 293
Memento xii, 269, 282–286, 298–299 Naturalism 184
Menatzchim 100 Nazis xv, 203
Menstruating (critical time), to be Neck (col) of the Candidate 40, 43,
not 324, 333, 348, 371 306–307, 315, 326, 328, 330, 333–334,
Mercy (misericorde) 41, 52, 113, 117, 314, 337–339, 352, 362, 378, 442, 446
443, 496 Necklace (collier) 37, 45, 313, 438
Metal(lic) substances 45, 311, 317 Nec plus ultra 293
Middle Ages 9, 92, 117 Needle-case 195, 231
Military lodges 2, 140, 170–171, 313, 355 Nine 70, 104, 106, 391
Misogynist 374 Noah’s Ark see: Ark of Noah
Mixed [gender] Freemasonry xiii–xv, North star see: Star of the North
31, 121, 197, 218, 220–221, 233–234, Nourishment 314
246–247, 251, 254–255, 263–264,
296–297, 380, 386 (see also: Le Droit Oath see: Obligation
Humain) Obedience (obéissance) 49, 51–52, 72,
Moderns 2–3, 10, 81, 91, 294, 377 117, 257, 311, 362, 421, 434–435, 444,
Modesty 275, 277, 304, 313, 324, 333, 368 451–452, 460–462, 466–467, 469,
Mohammedans 31, 208, 318 473–474, 480, 484, 486, 488, 497–498,
Money 1, 18, 45, 210, 311, 370, 373 500, 502, 504, 508
Montpellier 121 Obligation / oath (serment) 12, 29, 38,
Moon (lune) 44, 171, 422–423, 434, 447, 40, 42–46, 67–68, 75, 99, 103, 107,
473, 482, 487, 488, 496–497, 500, 503, 127–129, 131, 137, 188, 190, 208, 214, 223,
508–509 249, 270, 300, 305, 307, 309, 311–314,
Moon, Dame of the M. (Chevalière de 319, 322, 325–329, 331–332, 334,
la lune) degree 149, 163, 186, 363, 336–337, 339, 344–352, 354, 364, 373,
366–367, 408, 412, 414 384, 389, 395–396, 410, 413, 418–419,
Mopses, Order of xv, 513, 516, 518, 520 425, 428, 439, 442, 445–446, 506–507
Moral interpretation 160, 249, 254, 262, Olive branch 43, 163, 447, 460, 478, 490,
266–267, 275, 280, 290, 320, 344, 490, 502, 510
510 Opposition to mixed lodges see: Mixed
Moral virtues 38, 113, 425, 440, 455, 495, [gender] Freemasonry and Le Droit
499 Humain
Morals see: Shape morals Oral tradition / transmission 85, 92–93,
Moriah 105, 107 102, 110, 239, 256, 519
Morison Library, Grand Lodge of Scotland Orator (Sœur d’éloquence) 23–24, 38,
(Morison) ix, 105, 147, 158, 185, 329, 51, 64, 67, 69, 75, 127–128, 142–146,
388–389, 391, 393, 405, 411–413 159, 162, 188, 194, 197, 205, 208–209,
Mortar see: cement 213, 217–219, 221, 228–229, 232, 243,
Moscow xv, 5, 203 246–247, 251, 257, 271, 273–276, 280,
Motherhood 153, 191–192, 205, 208, 260 283, 291, 311, 317, 319–320, 326, 345,
Mother Lodge (mère loge, loge mère) xv, 353, 356–357, 370, 381, 395, 418, 439
153, 156–158, 199, 226, 333, 365, 389, 410 Order / sign (of a degree) 39, 318
Order of Ancient Free and Accepted Passions, human 38, 41, 75, 270, 280,
Masonry 297 421, 425, 431, 439, 443, 448, 458, 471,
Order of Heredom of Kilwinning 87–88, 486–487, 495, 498, 500, 504–505, 508
90, 106 Password (mot de passe) 53, 69, 147,
Order of the Eastern Star 205, 237 169, 250, 311, 318, 361–365, 386, 406,
Ordre de la Constance 15 466–467, 478, 506
Ordre de la Félicité 15, 121, 135, 397 Perambulations 224, 325, 363, 386
Ordre de la Liberté 15 Period see: Menstruating
Ordre de l’Amaranthe 15 Perjure 33–34, 309, 323, 328–329, 347,
Ordre de la Mouche à Miel 15 349
Ordre des Allumettes 15 Pilot (of the Ark / soul) 75–76, 106, 456,
Ordre des Chevaliers et Chevalières de 464
l’Ancre 15 Pink 361, 364, 417
Ordre des Chevaliers et Nymphes de la Pips (germe, semence) of apples 40–41,
Rose 15 51, 127, 324, 331, 333, 349, 421, 429, 444,
Ordre des Égyptiens 14 494
Ordre des Élus Coëns 153, 514 Pir 311, 466
Ordre des Fendeurs 121, 130, 135, 397 Poles of Humanity, the 239, 246, 273,
Ordre de Sophipolis 15 300, 384
Ordre Kabbalistique de la Rose-Croix 259 Politics 2, 137, 141, 184, 197, 220, 296
Ordre Sublime des Chevaliers Elus 5, 90, Poor, the 191, 369–371, 375
111–114, 517 Pope 80–81, 183–184, 196
Origin 3, 31, 50–52, 56, 64, 72, 74, 81, 92, Positivism 197, 248
97, 131, 133, 137, 140, 158, 197, 221, 249, Préciosité 14
380, 404, 421, 486, 499, 505 Pregnant, to be not 324, 333, 348, 370
Orphanage 244 Prejudices xiii, 37, 48, 58, 66, 128,
192–193, 208, 225, 268, 275
Padlock (cadenat) 328–329, 419 Premier Grand Lodge 1–2, 10, 26, 91, 101,
Palladian Masonry 199 109, 121, 138, 380
Papal Bulls see: Bulls Preparation (of the candidate) xi, 39,
Paradise see: Earthly Paradise 42, 61–62, 65, 304, 307, 314, 317, 326,
Paradise Lost 4–5, 55, 114–120 330–331, 333, 336, 354, 427, 438, 441,
Parfaite degree 135, 138, 147, 149, 151, 445, 466
157–158, 161–162, 164, 182, 186–188, Presumption 189
195, 199–200, 321, 360–362, 364–367, Princess of the Crown (couronne)
387–388, 397–398, 400, 402, 405–406, degree 158, 186, 195, 200, 360, 363,
408–414, 416 366–367, 374, 410–412
Paris ix, xii, xv–xvii, 3, 5, 14–15, 24, Profanes 29, 37, 42, 45, 57, 61, 66, 70–71,
26–27, 111–112, 121, 133, 135, 142–147, 178, 233, 243, 323, 328, 331, 345, 396,
149–150, 153–155, 157–159, 162, 164–165, 418, 432–433, 439, 446, 449–450, 452,
175, 177, 180–182, 186–190, 193, 195, 199, 459, 471–472, 474, 476, 483, 490, 496,
206, 210, 219–220, 222–224, 230, 233, 501, 503–504, 510
238, 241–244, 259, 262–263, 273, 283, Progress xiii, 152, 154, 184, 192–194, 197,
287–288, 291–292, 295–298, 302, 316, 211, 227, 246, 250, 252, 254, 259, 268,
340, 358, 365–366, 369, 378–379, 383, 275, 383
388, 390–394, 397, 406–408, 412–413, Promise (promesse) 29, 38, 40, 42–43,
415–416 59, 62, 67–68, 103, 107, 113, 119, 224,
Parts of the World (partis du monde) 43, 227–228, 231, 304–305, 308–309, 311,
308, 312, 315, 321, 327, 332, 335–336, 313, 322–324, 328, 331–333, 336, 347,
339, 346, 351, 363, 377–378, 422, 447, 349, 351–352, 346, 373, 385, 419, 425,
479, 487–488, 500, 508–509 434, 439, 442, 446, 451, 455, 460, 463,
Pass from death to life see: Death and 473, 476, 479, 494, 502 (see also:
Life, Voyage from death to Obligation / oath (serment))
Prostitution 205 Respect(able) 33, 42, 107, 128, 152, 178,

Protestant 48, 114 189, 191–193, 226, 253, 276, 285, 290,
Prudence 41, 52, 114, 189, 274–275, 347, 349–350, 418, 434, 446, 451, 453,
277–278, 317, 422, 440, 443, 468, 487, 460, 462, 473, 475, 479, 482, 502
495, 499, 503, 507 Ribbon / collar / sash (ruban, cordon,
Prussia 140, 167, 170–172, 179, 183, 404 sautoir) 22, 28–29, 33, 36–37, 39–40,
Punishments 21, 51, 185, 189, 368–369, 65, 74, 208, 256–257, 281–282, 289,
373, 375 (see also: Obligation / oath 302–304, 309–310, 312, 314, 316,
(serment) and Imprecations) 323–324, 329–330, 332–333, 336–339,
352, 362, 364, 371, 378, 438, 440–442
Quality xiii, xiv, 1, 4, 62, 125, 140, Ridiculous 118, 215, 221, 245, 384, 433,
178–179, 266, 290, 292, 296–297, 380, 404 451, 460, 473, 476, 479, 502
Queen of Sheba (Saba) degree 360, 363, Rights 179, 183, 191–193, 197, 217, 226,
417 237, 239, 253, 274–275, 299
Rings 46, 311
Radicalism 14, 197, 382 Ritual Dynamics xiv
Reason (Raison) 11, 64, 76, 108, 119, 169, River (fleuve) 41, 116, 127, 421, 429,
208, 432, 449, 456, 459, 464, 472, 481, 443–444, 457, 465, 469, 486, 493, 495,
501 498, 504–505
Rebel (Nimrod) 118, 433, 450, 460, 472 Roman Catholic(s) 126, 157, 176, 196, 364
Rebellious Companions or Apprentices Rose Croix degree (Adoption) 186, 195,
313 200, 364, 366–368, 391, 412
Rebirth (reborn) 45, 61–62, 248–249, Rose Croix degree (French) 87–88,
258, 295 136–137, 293, 364
Rectifĳied Scottish Rite (Rite Écossais Rosy Cross degree (English) 87–90, 137
Rectifĳié) 101, 153, 297, 364 Royal Arch (Arche Royale) 102–103, 122,
Redemption 55–56, 105–106 293
Reform of the rituals 2, 47, 159, 202, 316, Royal Order (of Scotland) 4, 87, 90,
366 92–93, 101–110, 132, 173, 518
Regalia xi, 21–22, 45–46, 58, 61, 82, 109, Russian Archives xvi, 189, 203–287,
364 (see also: Attributes (of the 391–392
functions or degrees))
Regularity 5, 10, 21, 31–32, 70, 79, 94, Sacrifĳice 42–43, 54, 102, 107, 127, 176,
106, 142, 144–145, 158, 179, 190, 193, 196, 227, 277, 281, 289, 296, 304, 309,
201, 204, 207, 216, 230–231, 247, 251, 349–350, 364, 422, 434, 446–447, 451,
253, 259, 263, 265, 267, 271, 288, 296, 461, 466, 473–474, 481–482, 487–488,
323, 354, 369, 381–382, 386 496–497, 500, 508
Regulate conduct (regler conduite) 71, Sages see: Magi
448, 504 Saint-Germain-des-Prés 126
Regulations (constitution, statutes, laws) Saint-Germain-en-Laye 3, 111
of Adoption Lodges 7, 18–22, 24, 89, Salem 107
101, 136, 146, 153, 155–158, 163, 165, 181, Salons 14
186–187, 194–195, 202, 209–210, 212, Salvation 53
229–231, 236, 238–239, 244, 251, 254, Sanctum Sanctorum 34, 294
256, 263, 265–266, 312, 322, 333, 346, Sash see: Ribbon / collar / sash
353, 355–356, 358, 364–365, 368–379, Satanic rituals 199
382–383, 385, 388–390, 399, 408–414 Savoury juice 308
Reincarnation 295–296 Schekinah 107
Religion 2, 76, 128, 151, 157, 187–188, 192, Scissors, pair of 168, 195, 231
214, 220, 225, 253, 275, 280, 308, 327, Scottish Jacobite Chapter 88
349, 364, 368, 378, 418, 491 Scottish Masons 78, 111
Renaissance Traditionnelle (RT) ix, 136, Seal of discretion / taciturnity (sceau de
393, 514, 516–518 la discretion) 29–30, 41, 59, 62–63,
68, 84, 307, 312, 315, 321, 326, 331, 335, Skull 39, 42, 49, 399
338–339, 343, 345, 351 (see also: Slavery (enslavement) 28, 40, 191–193,
Padlock (cadenat)) 270, 315, 320–321, 326, 345, 360
Seal of Masonry 114, 321, 326, 335 Sleeve 314, 330
Second Empire 183, 185 Société des Chevaliers et Chevalières de la
Second World War xv, 6, 203, 263, 283, Bonne-Foi 15
297 Société des Incas ou Ordre de l’Amitié 15
Secret(s) of Masonry 10–11, 25–26, Sociétés érotiques 15
29–30, 38, 40, 42, 46, 49, 57, 59–60, 67, Sociétés sentimentales 15
69, 75, 78, 81, 96, 114, 118, 121, 128–129, Sodom 43, 423, 435, 447, 452, 461, 466,
171, 198, 240, 275, 282, 308–309, 328, 473–474, 481, 487–488, 496–497, 500,
349, 390, 398, 404, 413, 418–419, 425, 508–509
428, 430, 435, 439, 442, 446, 448, 452, Sonderforschungsbereich xiv
455, 457, 462, 470, 474, 476, 519 Spanish rituals 201–202, 241, 318–322,
Secularism 197 335–336, 344–347, 353, 356, 391, 466,
Seduction 32, 46–47, 52, 63, 72, 127, 137, 476, 478
421, 485, 493, 498, 504 Spirits of wine 36, 39, 45, 63, 65, 122
Seeds see: Pips Square 29, 73, 100, 168, 171, 173, 312, 322,
Serpent / snake 36, 46–47, 49–50, 52, 53, 346, 362
63, 116, 146, 169, 171, 260, 267–268, 317 Star of Bethlehem (Bethléem) 40, 58, 94,
Serving Sisters (Sœurs servantes) 210, 107–108, 119–120, 163, 188, 337, 358
369–371 Star of Life (Vie / vice) 39–40, 42, 58, 119,
Seven Years War 140, 170 139, 314, 441–442, 445
Sex of the Candidates see: Gender / sex Star of the East (Orient) 40, 58, 84, 163,
of the Candidates 304, 314, 324, 330, 333, 337, 399, 484,
Sex of the Offfĳicers 353, 355–358 494, 506
Shape morals 21, 71, 268, 275–276, 291, Star of the North (Nord) 40, 58, 139–140,
477 314, 442
Shinar (Sennaär), plains of 95, 97, Stars, eleven (onze étoiles) 44, 169,
99–100, 115 422, 434, 447, 461, 473, 482, 487–488,
Shoes 42–43, 311 496–497, 500, 503, 508–509
Shoulder see: Knocks State 2, 15, 183, 196, 211, 327, 368, 382
Sign (of a degree) 26, 38–39, 41–43, Statutes see: Regulations
69, 72, 75, 80–81, 97, 127, 159, 224, Stone see: Mystical box
282, 296, 309, 318, 325, 334, 337, 344, Stonemasons 9–10, 30, 92
350, 364, 385, 397, 420, 422, 424, 426, Strict Observance 138, 140, 518
428, 435–436, 439–441, 443–444, 446, Stuarts 3, 88, 109, 114, 139
452–453, 455–456, 462–463, 465, 469, Sublime Ecossaise degree xiv, 59,
475–476, 478, 482, 484, 486, 491–496, 157–158, 186, 195, 199–200, 361,
499, 503–504, 506–507 366–367, 410–412
Sign of the Ladder 318, 325, 334, 337, Subordination 47, 179, 200, 288, 383
344, 350 Sultana 362
Signals see: Sign Sun (soleil) 22, 44, 104, 122, 171, 290,
Silence 22, 28, 37, 40, 58, 60, 62, 71, 422–423, 434, 447, 461, 473, 482,
75, 84, 109, 114, 123, 155, 163, 166, 171, 487–488, 496–497, 500, 503, 508–509
178, 224, 275, 309, 325, 328–329, 348, Sun = God 60, 99, 114, 327–328, 419, 430,
361–362, 368, 375, 409, 415, 419, 430, 448, 457, 470, 480
439, 442, 448, 455, 457, 470, 476, 480, Superiority of men 269
499 Superiority of women 191
Silence & Virtue 22, 40, 58, 62, 75, 84, Suppression of women 196, 265
109, 123, 171, 309, 325, 328, 348, (362), Supreme Council (Suprême Conseil)
442 (SC) 176–177, 183–186, 196–200,
Sinai 107 203, 205–206, 211, 214–219, 224, 226,
Skeleton 49, 171 228–229, 234, 236, 238, 241, 243, 245,
249, 257, 259, 261, 293, 295, 297, 378, Thunder 318

391, 516, 518 Timaeus 117
Supreme head of Masonry 78, 110–111 Tin ( fer blanc) 122, 320, 326, 338, 345, 446
Svenska Frimurareordens (SFMO) ix, Toast (santé) 135, 138, 141, 146, 148–149,
156, 388, 401, 409 171, 182, 187–188, 194–195, 397–398,
Sybils 41, 443 403–405, 411, 413
Symbolism 30, 44, 113, 115, 168, 198, 222, Token see: Grip / token (of a degree)
248, 266–268, 270, 275, 290–291, 344 Tonkin (North Vietnam) xii, 222–223
Syncretism 286 Topica / Topiqua 311, 465, 467
Tower of Babel xi, 36, 38, 42–44, 53, 59,
Tabernacle 63, 106–107, 119 61–63, 73, 76, 84–85, 95, 97, 100, 104,
Table lodge (loge de table) 63, 77, 82, 106, 115, 118, 146, 163, 188, 267, 275–278,
134–135, 138, 141, 147–148, 155–156, 158, 280–281, 303–305, 309, 311, 314,
161–164, 166, 171, 182, 186–188, 194–195, 318–319, 324–325, 330, 334, 337, 344,
388, 397–398, 402–405, 407–415 349, 351, 400, 420, 422–423, 425–426,
Table of the Master 36, 305, 308, 312, 434–435, 439, 440, 446–447, 451–452,
316, 328, 335, 346, 386, 439 455, 460–461, 465, 473, 479–480, 484,
Tables, pentagonal 317 487, 490, 497, 500, 502, 508
Teachings of Masonry 222, 275–276, Tower of confusion 41, 53, 62, 76, 118,
291, 323 422–424, 429, 443
Tears 39, 42, 191, 193 Tracing board (loge, tableau) xi–xii,
Temperance 28, 47, 60, 114, 118, 120, 430, 38–39, 41–44, 47, 59, 61, 63–66, 73, 85,
448, 457, 470, 480, 482, 495, 499 95, 107, 155, 163, 167–169, 171, 182, 304,
Temple (as indication of a lodge 308, 311, 315, 317–318, 321, 324–325,
room) 158, 191–192, 211, 213, 217, 224, 327, 330, 333–337, 339, 344, 346, 351,
233, 261, 269, 289–290, 317–318, 321, 386, 425–426, 434–435, 439, 441, 443,
345–346, 365 445, 447, 451–452, 461, 473, 481–482,
Temple des Familles xvi 487, 496, 498, 500, 508
Temple of discretion 128–129, 418 Tradition vii–viii, 3–5, 15–16, 31, 33,
Temple of Jerusalem 26–27, 78, 93, 95, 56–57, 59, 73, 85, 87–123, 132, 137, 156,
98–99, 107, 267 161, 196, 203, 221, 239, 248, 256, 292,
Temple of Solomon 34, 63, 83, 93, 98, 294, 299, 301–353, 360, 377–378, 380,
100–101, 105, 107, 110, 115, 270 384–385, 454–511
Temple of Truth 128 Traditions (of rituals) see the individual
Temple of Virtue (temple de la vertu) traditions: ‘Clermont’, ‘Gages’,
51–52, 58, 66–67, 160, 191, 268, 477 ‘Brunswick’, ‘Guillemain’, ‘Grand
Temple of Zerubabel 63, 78, 98–99, 106, Orient’, ‘Third’, ‘Candeur’, ‘Grand Orient
293 & Third’
Terrine with burning spirits of wine 36, Transfer of rirual xiv–xv, 156, 269, 341,
39–41, 63, 65, 72–73, 428, 437, 441–443, 379–386
452, 474, 481, 502 Transform 306, 315, 319, 334, 344, 348
Thimble 195, 231 Travel 37, 66, 75, 81, 326
‘Third’ tradition / family of rituals viii, Tree in the centre / midst (arbre du
132, 147, 161–162, 181–182, 187, 257, milieu) 41, 50–51, 53–55, 116–117, 465,
306–307, 314, 317, 322, 325–326, 469, 477
329–333, 336–337, 339, 341–343, 348, Tree of Knowledge of Good and Evil (arbre
352, 368, 375, 379, 382, 401, 405–406, de la science du bien et du mal) 41, 49,
413, 457–462, 466, 469, 486–487, 54, 56, 63, 116–117, 146, 328, 330, 443,
492–498, 503–507, 511 486, 505
Thomist theology 55 Tree of Life (arbre de vie) 41, 51–52,
Throne (trône) 96, 114, 183, 308, 338, 116–117, 314, 330, 364
357, 494, 500 Trials (épreuves) 40, 49, 84, 178, 188–189,
T[h]uileur 165, 180–181, 186, 195, 317, 427, 442, 479
356–357, 376, 391–392, 398, 521 Trial of the flames 40, 84, 188
Trough see: hod 267, 274–278, 280, 308, 319–320, 344,

Trowel (truelle) 28–30, 36–38, 41, 43–44, 362, 420–422, 425, 427, 430–431,
59, 61, 63, 68, 71–72, 84, 98, 122, 127, 168, 434, 440–441, 447–448, 451, 453, 455,
171, 275, 302–304, 307, 309–310, 313, 457–458, 462–464, 468, 470, 473,
316–317, 323–324, 329, 332–333, 335–336, 475–477, 480, 482, 484–488, 491, 493,
339, 346, 349, 352, 421, 428, 438–439, 495–496, 498–499, 501, 504–505, 507,
443, 446–447, 452, 455, 462–463, 475, 510 (see also: Vices and virtues)
480, 485, 487, 495, 498, 507 Visitors 152, 222, 232, 249, 251, 374
Truth (vérité) 14, 27, 31–32, 35, 60, 66,
94, 96, 114, 118, 128, 189–190, 192, 268, Washing (laver) (eyes, mouth, ears,
275, 361, 417, 430, 436, 447, 457, 466, temples) 311, 466
470, 480, 494, 499 Water 22, 75, 116, 178, 311, 361, 369, 375
Turk 362 Waterloo 183, 185, 382
Weakness of my sex (la faiblesse de mon
Unio Mystica 34, 57, 294 sexe) 47, 354, 400, 426, 454, 497
Union see: Free Union Masons Wedding, Candidate clothed as for 304
Union Maçonnique Féminine de France 6, Weight (weighed) 326, 331, 338
286, 289, 298, 392, 513 Whisper 368–369, 372
United Grand Lodge of England ix, 6, Withdraw 209, 215, 313
170, 196, 265, 288 Wonders of the world 100, 104, 106
Urania, Lodge dedicated to 13 Word (mot, parole) (of a degree) 26,
38–39, 41–43, 53, 61–62, 72, 75–76,
Vain ornaments of this world 28, 113, 80–81, 118, 147, 159, 282, 296, 304–305,
115, 333 309, 318, 360–365, 385, 397, 406, 417,
Vase see: Bird in vase 420, 424, 426, 428–429, 435, 439–441,
Veil (voile) 39, 74, 84, 178, 286, 304, 443–444, 446, 453, 466, 484, 491, 493,
309–310, 314, 329, 332, 336, 441 495
Vices and virtues, choose between 19, Worldly possessions 45
51–52, 331, 362, 467, 484, 486, 494, 504 Worldview 56
Violet 364 Work (on a box / stone) see: Mystical
Virtue 37–38, 51–52, 57–58, 66–68, 71, box
97, 119, 127–129, 153–154, 160, 190–192, Wrath 41, 52, 55, 105, 314
268, 306, 308, 320–321, 327–328, Wrists 224, 270, 317, 345
330, 345, 349, 357, 363, 418–419, 421,
424–426, 429, 434, 439, 444, 449–452, Yellow 362
455–456, 459–461, 463, 465, 467–468, York 3, 9, 121, 171–172, 380, 405, 515
471–472, 474, 477–486, 488, 493, York MS No. 4 9
498–499, 502, 504–506 (see also: Yorkshire 91
Silence & Virtue)
Virtues 38–39, 44, 47, 51, 60, 62, 71, Zauberflöte 166
113–114, 118, 120, 160, 169, 173, 191–193, Zeal 60–61, 145, 152, 189, 309, 320, 350

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(Aries Book Series 13) Jan A. M. Snoek-Initiating Women in Freemasonry-Brill Academic Pub (2012)

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Initiating Women in Freemasonry

Aries Book Series

Texts and Studies in Western Esotericism

The titles published in this series are listed at brill.nl/arbs

Jan A.M. Snoek

This book is printed on acid-free paper.

Library of Congress Cataloging-in-Publication Data

Snoek, Joannes Augustinus Maria, 1946–

Copyright 2012 by Koninklijke Brill NV, Leiden, The Netherlands.

1. Introduction and Summary .................................................................... 1

2. The Start ....................................................................................................... 9

3. The Contents of the Adoption Rite ..................................................... 35

4. The Roots of the Tradition ..................................................................... 87

5. The Documents in Context I: The Eighteenth Century ................ 125

6. The Documents in Context II: The Nineteenth Century .............. 175

7. The Documents in Context III: The Twentieth Century ............... 203

8. The Diffferent Families of Rituals .......................................................... 301

9. The Development of the Rituals ........................................................... 341

Illustrations .............................. ...................................................... following 386

Bibliography ..................................................................................................... 513

AQC Ars Quatuor Coronatorum

1. Illustration, showing the climbing of the ladder

Freemasonry has the reputation of being a male thing.1 Probably, this is

Thabor 1808–1829) of Michel-Ange Bernard de Mangourit du Champ-

Jan A.M. Snoek

INTRODUCTION AND SUMMARY

‘Freemason’ is a short form of ‘Freestone Mason’, which refers to a mason

Desaguliers and Anderson themselves. That gentlemen were accepted as

strongly supports this assumption. An element, which seems to miss in

of the Offfĳicers, the development from catechetical texts to dramatic per-

‘gentleman masons’, rather than stonemasons, it would have been odd

modern) Members of constituted Lodges in this Metropolis, have thought

An anonymous author of reputation observes, that though men are more

Ordre des Allumettes of Mlle d’Andelot, the Ordre de l’Amaranthe of Chris-

Franche-Maçonnes), composed by Jacques-Christophe Naudot in 1737.37

‘La Loge de Juste’ in 1751

Comédie Française in The Hague.55 No doubt these had only a relatively

It consists of an ermine true to life, lying on a little elevation of earth sur-

Adoption Lodges before 1751

Wilh: Matth: Neêrgaard. Maitre

the fĳirst really continental ‘exposures’, i.e. printed rituals, disguised as

La Franc-Maçonne The Lady Free-Mason

to persuade the reader that Masonry Dissected is no trustworthy descrip-

THE CONTENTS OF THE ADOPTION RITE

Kaufffmann & Cherpin gave in 1850 a summary description of the degrees

An Example From 1770

carefully everyone who claims to be [Lady] Mason [and] Mistress before

This rite is not specifĳic to Freemasonry. It is for example also found in

through the realm beyond represented by the lodge room, is restored to

clearer. Therefore, I will in my analysis of this degree rely more heavily on

In a large number of lodges, instead of this honest and just reply, it is a

Q. How were you introduced into the Lodge?

Q. How does one reach that felicity?

act that we have the possibility to become virtuous. And to be virtuous,

The Seal of Taciturnity, a paste88 taken from a hod and applied on

Q. What do the two uprights represent?

Summary: The System as a Whole

Le Parfait Maçon 1744

The First Degree

Le Parfait Maçon 1744 Adoption Rite rituals

Le Parfait Maçon 1744 Adoption Rite rituals

Once the Candidate is prepared, so the text of Le Parfait Maçon con-